5;:^  QL  o^  i:^.  ^£^  2:^.  ^^2^ 

OF  THE 
AT 

PRINCETON,   N.  J. 
SAMUEL   AQNEW, 

OF     PHILADELPHIA,     PA. 


'^: 


?*^neiT9   Section .•-/•'V^ 


Sami'EL.  StiliLiMAK.D.D. 


SELECT  SERMONS 


ON 


DOCTRINAL  AND  PRACTICAL  SUBJECTS, 


BY    THE    LATfi 


SAMUEL  STILLMAN,  D.  D. 


COMPRISING 


SEVERAL  SERMONS  NEVER  BEFORE  PUBLISHED. 


TO    WHICH    IS    PREPIXB» 


A  Biographical  Sketch  of  the  Author's  Life, 


BOSTON  : 
PRIN'^ED  BY  MANNING  ^  LORING, 

AND    SOLD    AT    THEIR,    BOOKSTORE,    NO.   2,    CQRNHILJU. 


J4N*  1808. 


District  of  Massachusetts y  to  wit : 

BE  IT  REMEMBERED,  That  Oft  the  §ixth  day  of  January,  in  the 
thirty-second  year  of  the  independence  of  the  United  States  of 
America,  Hannah  Stillman,  of  the  said  district,  has  deposited 
in  this  office  the  title  of  a  Book,  the  right  whereof  she  claims  as 
Proprietor,  in  the  words  following,  to  wit,  «  Select  Sermons,  on 
doctrinal  and  practical  Subjects,  by  the  late  Samuel  Stillman, 
D.  D.  comprising  several  Sermons  never  before  published.  To 
which  is  prefixed  a  Biographical  Sketch  of  the  Author's  Life." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States, 
entitled,  "  An  Act  for  the  encouragement  of  learning,  by  securing 
the  copies  of  maps,  charts,  and  books,  to  the  authors  and  proprie- 
tors of  such  copies,  during  the  times  therein  mentioned  ;"  and  also 
to  an  Act,  entitled,  «  An  Act  supplementary  to  an  Act,  entitled, 
*  An  Act  for  the  encouragement  of  learning,  by  securing  the  copies 
of  niaps,  charts,  and  books,  to  the  authors  and  proprietors  of  such 
copies,  during  the  times  therein  mentioned;'  and  extending  the 
benefits  thereof  to  the  arts  of  designing,  engraving,  and  etching  his- 
torical and  other  prints." 

WILUAM  S.  SHAWJ^^^/t.^'^^^'^^^'if'^ 
C   of  Massachusetts^^ 


PREFACE. 


As  many  persons,  and  more  especially  tli^ 
parishioners  and  friends  of  the  late  Dr.  Still  man, 
were  particularly  desirous  of  possessing  his  print- 
ed sermons,  which  could  not  conveniently  be  ob- 
tained, it  was  concluded,  in  order  to  gratify  their 
wishes^  to  republish  them.  But  the  committee 
of  his  church,  to  whom  were  referred  the  sermonii 
for  inspection,  and  who  are  the  editors  of  this 
work,  were  of  opinion,  that  as  many  of  them 
were  iiierely  occasional,  and  of  course  had  now 
lost  something  of  their  interest,  it  would  be  more 
judicious  to  select  some  of  the  most  useful  from 
amongst  those  already  published^  and  to  add  a 
few  original  ones,  which  he  himself  had  contem- 
plated for  publication,  but  left  in  an  unfinished 
state,  to  complete  the  volume  ;  adding,  at  the 
close,  a  list  of  those  which,  though  already  print- 
ed, are  not  included  in  this  volume. 

It  was  the  usual  method  of  Dr.  StillI\«a>j,  to 
write  the  principal  part  of  his  discourses,  but  in 
the  application  to  note  only  the  heads.  To  some 
of  these  have  been  added  a  few  appropriate  scrip- 
tural and  other  passages,  by  the  Rev.  Dr.  Bald- 
win, in  order  to  fill  up  the  chasm. 

Those  persons  who  have  heard  the  sermons  with 
approbation,  will  no  doubt  peruse  them  with  in- 
terest, and  it  is  devoutly  to  be  hoped  with  lasting 
advantage.  To  them,  in  a  more  especial  manner, 
their  pastor,  though  dead,  yet  speaketh.  He  still 
exhorts  them  to  aspire  after  perfect  h(4linebs  ;  to 


iv  PREFACE. 

reflect  upon  neglected  opportunities  of  religious 
improvement,  now  forever  past ;  to  improve  the 
privileges  they  at  present  enjoy ;  and  to  continue 
stedfast  in  the  faith  once  delivered  to  the  saints* 
The  character  of  their  Author  will  be  immedi- 
ately recognized  in  the  following  discourses,  by 
all  who  enjoyed  the  happiness  of  sitting  under 
his  ministry.  To  their  minds  they  will  so  forci- 
bly recall  his  image,  that  they  can  scarcely  per- 
suade themselves  that  he  is  not  still  speaking. 
Animated,  however,  as  is  the  strain  of  feeling 
which  runs  through  them  all,  they  cannot  be  as- 
sociated, in  the  minds  of  others,  with  the  impres- 
sive manner,  the  persuasive  eloquence,  and  the 
ardent  piety,  which  greatly  increased  their  value 
with  those  who  heard  and  loved  the  preacher. 
This  consideration,  however,  it  is  to  be  hoped, 
will  not  lessen  their  interest  and  use  with  any 
persons,  who  are  lovers  of  genuine  piety,  or  dis- 
posed  to  profit  by  the  means  it  affords.  Delicacy 
forbids  the  editors  to  say  more.  They  commit 
the  work  to  the  public,  and  rest  their  judgment, 
where  it  ought  to  rest — ^with  them. 

Sincerely  hoping  that  it  may  be  the  means  of 
strengthening  the  feeble,  of  encouraging  the  tim- 
id, of  awakening  the  secure,  and  of  confirming 
and  edifying  the  saint,  they  profess  themselves 
the  reader's  sincere  well-wishers,  in  the  fellowship 
and  faith  of  our  common  Lord  and  Saviour  Jesuis 
Christ. 

BOSTON,    > 
JAN.    1808.  J 


i 


BIOGRAPHICAL  SKETCtt 


THE  AUTHOR'S  LIFE. 


iVJeMOIRS  of  persons,  who  have  been  eminent 
for  their  usefulness,  or  distinguished  for  their  piety,  can 
scarcely  fail  to  excite  an  interest.  All  who  feel  a  so- 
licitude for  their  own  moral  improvement,  or  an  ardent 
desire  to  see  others  attain  to  equal  eminence,  will  com- 
monly find  in  them  some  new  motives  and  excitements  to 
animation,  in  running  the  race  that  is  set  before  them. 

It  is  with  this  ardent  wish  to  stimulate  others  to  strive 
af  er  things  that  are  excellent,  that  the  editors  of  the  fol- 
lowing Discourses  republish,  with  some  additions,  what 
on  a  former  occasion  has  been  laid  before  the  public,  re- 
specting the  character  of  their  author.  To  gain  celeb- 
rity to  his  memory,  is  the  least  object  of  desire.  Whilst 
living  he  sought  most  of  all  the  praise  of  God  5  and  now 
that  he  is  dead,  the  applauses  of  men,  could  he  be  con- 
scious of  them,  would  to  him  be  a  matter  of  the  smallest 
moment,  and  less  than  the  shadow  of  a  shade. 

In  the  biography  however  of  the  author,  variety  should 
hardly  be  expected.  The  incidents  of  a  pastor's  life 
are  commonly  few,  and  the  sameness  of  his  duties  leads  to 
a  sameness  of  employment.  Yet  to  all  to  whom  it  is  an 
agreeable  exercise  to  contemplate  goodness  of  heart  with 
sensations  of  pleasure,  and  usefulness  of  life  with  emotions 
of  approbation,  the  perusal  may  be  attended  with  salutary 
effects.  ' 


VI  BIOGRAPHICAL    SKETCH    OF    DR.    STILLMAt?. 

Samuel  Stillman  was  born  in  the  city  of  Philadelphia, 
of  parents  respectable  for  their  virtues,  and  of  the  religious 
persuasion  of  Particular  Baptists.  At  the  age  of  eleven 
years  he  was  removed  with  them  to  Charlefton,  South  Car- 
olina, and  there  received  the  rudiments  of  his  education,  at 
an  academy  under  a  Mr.  Rind  His  improvements  there 
were  such  as  presaged  his  future  worth ;  and  he  gave  early 
indications  of  a  mind  seriously  impressed  with  a  sense  of 
religious  truth.  In  one  of  his  manuscripts  we  find  some 
account  of  very  early  religious  impressions  being  made  upon 
his  mind.  These,  however,  he  observes,  were  generally  of 
short  continuance,  until  more  effectually  awakened  by  a 
sermon  delivered  by  the  late  excellent  Mr.  Hart,  when,  to 
borrow  his  own  language,  he  says,  "  My  mind  was  again 
solemnly  impressed  with  a  sense  of  my  awful  condition  as  a 
sinner.  This  conviction  grew  stronger  and  stronger.  My 
condition  alarmed  me.  I  saw  myself  without  Christ  and 
without  hope.  I  found  that  I  deserved  the  wrath  to  come, 
and  that  God  would  be  just  to  send  me  to  hell,  I  was  now 
frequently  on  my  knees,  pleading  for  mercy.  As  a  beg- 
gar I  went,  having  nothing  but  guilt,  and  no  plea  but  mer- 
cy.'* How  long  he  continued  in  this  distressed  condition 
is  not  particularly  stated,  but  it  appears  from  several  passa- 
ges of  scripture,  he  obtained  a  degree  of  hope  and  comfort, 
though  not  entirely  "satisfied.  Not  long  after,  he  heard 
Mr.  Hart  discourse  from  Matt.  i.  21.  "  And  she  shall 
bring  forth  a  son,  and  thou  shalt  call  his  name  Jesus ;  for  he 
shall  save  his  people  from  their  sins."  From  this  sermon 
he  received  consolation,  and  adds,  "  Christ  then  became 
precious  to  me,  yea,  all  in  all.  Then  I  could  say  of  wis- 
dom, "  Her  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace."  That  I  still  think  was  the  day  of  my 
espousal.  Glory  be  to  God,  for  the  riches  of  his  grace  to 
me.  Why  me.  Lord  ?  &c."  He  was  soon  after  baptized, 
and  received  into  the  church  under  the  pastoral  care  of 
Mr.  Hart. 

After  finishing  his  classical  education,  he  spent  one 
year  in  the  stiidy  of  divinity  with  that  gentleman.  Being 
called  by  the  church,  he  preached  his  first  sermon  on  the^ 


BIO-CRAPHICAL    SKETCH    OF    DR.    STILLMAN.  vii 

17th  of  February,  1758 ;  and  on  the  26th  of  February, 
1759,  was  ordained  in  the  city  of  Charleston,  iiouth  Car- 
olina, to  the  work  of  an  evangelist. 

Immediately  afterwards,  however,  he  settled  at  James 
Island,  a  most  pleasant  situation  opposite  the  city.  Soon 
after  he  visited  the  place  of  his  nativity,  and  on  the  twen- 
ty-third of  May,  the  same  year,  married  Hannah,  the 
daughter  of  Evin  Morgan,  Esq.  merchant  of  that  place, 
ty  whom  he  afterwards  had  fourteen  children.  He  also 
took  his  degree  at  the  university  there,  and  returned  to 
his  society  on  James  Island.  But  he  had  not  continued 
above  eighteen  months  with  his  affectionate  and  united 
people,  before  a  violent  attack  of  a  pulmonary  com- 
plaint, forced  his  removal  to  another  cHmate.  He  accord- 
ingly fixed  himself  with  his  family  at  Bordentown, 
New  Jersey,  where  he  supplied  two  different  congrega- 
tions for  the  space  of  two  years.  His  ill  health  some- 
what improved,  but  by  no  means  restored,  determined  him 
at  length  to  visit  New  England,  hoping  that  the  exercise, 
together  with  the  change  of  air,  might  yet  further  mend 
his  impaired  constitution. 

On  his  arrival  here,  1763,  at  the  request  of  the  Second 
Baptist  Church,  he  removed  his  family  to  Boston,  and 
after  preaching  one  year  as  an  assistant  to  the  late  Rev. 
Mr.  Bound,  accepted  an  invitation  to  settle  with  the  First 
Baptist  Church,  and  was  installed  over  it  January  9,  1 765. 

By  nature  he  was  endowed  with  a.  sprightly  genius,  a 
good  capacity,  and  an  uncommon  vivacity  and  quickness 
of  apprehension.  His  feelings  were  peculiarly  strong 
and  lively,  which  imparted  energy  to  whatever  he  did, 
find  under  the  influence  and  control  of  religious  princi- 
ples, served  to  increase  and  diffuse  his  eminent  piety. 
To  this  constitutional  ardour  both  of  sentiment  and  ac- 
tion, which  led  him  to  enter  with  his  whole  soul  into 
every  subject  which  engaged  his  attention,  he  united  a 
remarkable  delicacy  of  feeling  and  sense  of  propriety,  and 
such  sprightliness  and  affability  in  conversation,  such  ease 
and  politeness  of  manners,  and  at  the  same  time  such  a 
i^Iow  of  pious  zeal  and  afl'ection,  as  enabled  him  to  min- 


Vm  BI©«RA?H1CAL    SKETCH    OF    DR.   STILLMAN". 

gle  with  all  ranks  and  classes  of  people,  and  to  discliarg* 
all  his  duties  as  a  Christian  minister  and  a  citizen,  with 
dignity,  acceptance,  and  usefulness.  The  lively  interest 
he  appeared  to  take,  in  whatever  affected  the  happiness  or 
increased  the  pleasures  of  his  friends,  the  gentleness  of 
his  reproofs  and  the  gratification  he  seemed  to  feel  in 
commending  others,  united  to  his  social  qualities,  endear- 
ed him  to  all  who  knew  him. 

The  popularity  of  a  preacher  commonly  declines  with 
his  years.  Dr.  Stillman,  however,  tr-as  a  singular  excep- 
tion to  this  general  remark.  He  retained  it  for  upwards 
of  forty-two  years  •,  and  his  congregation,  which,  upon  his 
first  connexion  with  it,  was  the  smallest  in  the  town,  at 
the  age  of  seventy,  the  period  of  his  death,  he  left 
amongst  the  most  numerous. 

As  a  minister  of  Christ,  his  praise  was  in  all  the 
churches  *,  and  wherever  his  name  has  been  heard,  an  un^ 
common  degree  of  sanctity  has  been  connected  with  it. 
His  principles  were  highly  Calvinistic,  and  all  his  sermons 
bore  strong  marks  of  his  warm  attachment  to  that  system. 
The  natural  strength  and  ardour  of  his  feelings,  indeed, 
imparted  zeal  to  whatever  opinion  he  espoused,  and 
activity  to  whatever  duty  he  performed.  Yet  'with  all 
his  quickness  of  perception,  and  acuteness  of  feeling,  his 
temper  was  under  admirable  control,  and  he  was  always 
the  thorough  master  both  of  his  words  and  actions.  Thus 
embracing  what  have  been  denominated  the  distinguishing 
doctrines  of  the  gospel,  he  explained  and  enforced  them 
with  clearness,  and  with  an  apostolic  zeal  and  intrepidity. 

On  the  leading  principles  of  the  gospel,  he  always 
preached  and  conversed  as  a  Christian  minister,  who 
took  a  deep  and  hearty  interest  in  their  diffusion  and 
estabhshment.  But  he  did  not  depend  for  success  on  his 
zeal  and  fidelity.  He  knew  that  what  he  was,  and  what 
he  was  enabled  to  do  in  the  cause  of  God,  were  wholly  by 
his  gracious  influence.  Whilst  he  realized  his  own  entire 
dependence,  and  that  of  others,  he  was  animated  in  duty, 
believing  that  the  Lord  meeteth  all  who  rejoice  and  work 
righteousness,  those  who  remember  him  In  his  ways. 


SIOCRAPHICAL    SKETCH    OF    DR.    STILLMAN', 


IX 


A  subject  on  which  he  often  spoke  with  grateful  ado- 
ration was,  the  true  and  proper  Godhead  of  the  Lord  Je- 
sus Christ.  His  views  of  sin  as  an  infinite  evil  necessarily 
impressed  upon  his  mind  this  truth.  He  considered  the 
Saviour  as  an  infinitely  worthy  object  of  divine  worship, 
and  in  consequence  of  this  dignity  of  character  qualified  to 
make  atonement  for  sin.  On  this  foundation  rested  his 
hope  of  salvation  ;  and  if  this  were  not  a  reality,  he  des- 
paired of  entering  into  glory,  ^nd  believed  the  salvation  of 
every  sinner  an  impossible  event.  But  having  no  doubt 
on  this  cardinal  point,  he  was  enabled  to  preach  the  gos- 
pel with  clearness. 

On  the  subject  of  the  trinity  and  unity  of  God,  he  lit- 
erally believed  the  declaration  of  John,  "  There  are  three 
that  bear  record  in  heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost,  and  these  three  are  one  j"  but  as  to  an 
explanation  of  the  manner  or  mode  of  subsistence  of  the 
divine  nature,  he  would  say  he  had  nothing  to  do  -,  for 
revelation  did  not  explain  it.  He  only  declared  it  as  a 
truth  to  be  believed  on  the  divine  testimony. 

The  total  moral  depravity  of  man  was  a  principle  on 
which  he  much  insisted  on  all  proper  occasions.  He  had 
no  idea  that  there  was  any  latent  spark  of  holiness  in  the 
heart  of  a  natural  man,  which,  as  some  suppose,  can  be 
kindled  by  the  exertions  of  the  sinner,  and  kept  alive 
by  the  same  means.  This  opinion  he  reprobated  with 
all  his  heart,  viewing  it  as  a  denial  of  that  grace  which  is 
revealed  in  the  gospel,  and  as  having  a  natural  tendency 
to  take  the  crown  of  glory  from  the  head  of  Immanuel. 
In  contradiction  of  this  error,  he  would  often  remark  on 
this  text  as  a  motto  congenial  to  the  feelings  of  a  believ- 
er, <*  Upon  himself  (Jesus)  shall  his  crown  flourish."  So 
far  was  he  removed  from  such  mistake,  that  he  believed 
the  real  Christian,  though  renewed  by  the  Holy  Spirit, 
was  constantly  dependent  on  God's  immediate  agency 
for  the  origin  and  continuance  of  every  gracious  exercise. 
Although  he  believed  the  entire  sinfulness  of  the  natural 
heart,  he  did  not  erroneously  connect  with  it  a  license  to 
sin,  nor  suppose  that  men  arc  released  from  moral  duties 


3t,  BIOGRAPHICAL    SKETCH    OT    DR..    STf.ILLMAy* 

because  they  are  indisposed  ta  them.  From  the  fact  that 
man  is  endowed  with  reason,  will  and  affections,  he  argu- 
ed his  moral  obligation  to  beheve  what  God  has  revealed> 
and  obey  what  he  has  commanded. 

As  his  views  of  man's  depravity  were  clear  and  dis- 
tinct, he  of  consequence  saw  the  necessity  of  regenera- 
tion by  the  free  and  sovereign  agency  of  the  Holy  Ghost. 
That  operation  of  God  by  which  this  change  is  effected, 
he  did  not  consider  as  a  mere  circumstantial  alteration  or 
new  modification  oi  the  sinful  affections,  but  that  a  new 
disposition  was  given  to  the  soul,  well  described  by  Paul 
as  a  new  creation.  In  this  change  he  supposed  the  per- 
son was  brought  to  have  entirely  new  views  of  moral 
subjects. 

Respecting  the  atonement  of  Christ,  his  sentiments  were 
honorary  to  truth.  He  considered  it  as  an  illustration  of  the 
divine  perfections  not  discoverable  by  any  other  medium ; 
exhibiting  to  all  intelligent  beings  the  odious  nature  of 
sin,  God's  love  to  holiness,  and  his  unspeakable  mercy  to 
the  guilty.  He  viewed  the  merits  of  Christ  in  his  obedi- 
ence and  death,  as  having  an  infinite  value,  and  as  possess- 
ing a  sufficiency  for  the  salvation  of  every  individual  of  the 
human  race,  had  it  been  the  will  of  God  to  make  its  ap- 
plication to  the  conscience  so  extensive  ;  but  from  di- 
vine revelation  he  learned  that  its  design  was  particular, 
respecting,  in  its  application  to  the  heart,  the  elect  only. 
He  did  not,  however,  connect  with  this  the  erroneous 
idea  of  some,  that  all  men  were  not  under  obligation  to 
repent  of  their  sins  and  believe  the  gospel ;  but  whilst  he 
believed  the  condemnation  of  sinners  was  by  the  moral 
law,  he  supposed  that  this  condemnation  would  be  greatly 
aggravated  by  a  rejection  of  the  gospel,  and  that  they 
would  be  treated  as  those  who  despised  God's  grace. 

His  ideas  of  the  faith  which  accompanies  salvation 
were,  that  it  was  a  belief  of  the  gospel ;  a  hearty  recep- 
tion of  that  plan  of  grace  which  is  revealed  in  Christ  Je- 
sus, accompanied  with  holy  love  and  every  gracious  ex- 
ercise. He  rejected  the  error,  that  the  essence  of  faith 
consists  in  a  person's  believing  that  Christ  died  for  him 


BIOCRAPniCAL    SKETCH    OF    BR.    STILLMAN.  xi 

in  particular ;  no  such  proposition  being  contained  in  the 
word  of  God,  and  no  one  being  warranted  to  believe  this 
till  he  has  good  evidence  of  his  regeneration.  From  his 
ideas  of  faith  he  naturally  inferred  that  good  works  would 
uniformly  follow.  These  he  zealously  enforced  as  an 
evidence  of  faith,  but  not  as  designed  to  originate  it. 
Practical  godliness  was  a  subject  on  which  he  often  preach- 
ed, and  which  he  urged  on  believers  from  the  noblest 
gospel  motives. 

The  purpose  of  God  in  his  eternal  election  of  a  certain 
number  of  the  human  race  to  salvation,  was  a  principle 
dear  to  Dr.  Stillman,  as  a  truth  clearly  revealed.     Believ- 
ing the  carnal  mind,  or  natural  heart,  to  be  enmity  against 
God,  he  very  justly  concluded,   that  if  any  sinners  were 
saved,  their  salvation  must   be  effected   by  an   influence 
extraneous  from  themselves.     To  imagine  with  some,  that 
God  had  left  it  with  depraved  men  to  meet  him  in  any 
conditions  which  they  were  to  perform,  he  would  repre- 
sent as  dishonorary  to  the  Divine  Majesty,  who  will  not 
give  his  glory  to  another.     Neither  could  he  believe  that 
any  of  God's  designs  originated  in  time  ;  but  that  all  his 
purposes  were,  like  himself,  eternal.     This  was  his  ground 
of  encouragement  to  preach,  knowing  that  God  had  de- 
termined by  the  foolishness  of  preaching  to  save  them 
that  believe,  and  that  he  had  promised  to  make  a  willing 
people  in  the  day  of  his  power. 

From  his  clear  apprehension  of  eternal  personal  elec*- 
tlon,  he  was  firmly  established  in  the  final  perseverance 
to  eternal  glory  of  all  those  who  are  regenerated  by  the 
Spirit  of  God ;  and  that  the  grace  given  is  an  incorrupti- 
ble seed. 

The  opinion  that  religious  establishments  are  contrary 
to  the  New  Testament,  was  defended  by  him.  His  ideas 
on  this  subject  are  plainly  expressed  in  his  sermon  before 
the  General  Court  of  Massachusetts,  in  1779.  The  in-t 
terference  of  rulers,  as  such,  in  matters  of  conscience,  hs 
ever  considered  as  an  infringement  of  natural  riglit.  In 
this  sermon  he  shewed  that  his  own  ideas  on  this  subject 
were  similar  to  those  of  the  immortal   Locke.     He  was  a 


Xii  BIOGRAPHICAL    SKETCH    Of    D^.    STILLKJAN. 

cordial  friend  to  religious  liberty ;  and  all  his  conduct  iti 
life  towards  Christians  from  whom  he  differed,  manifested 
that  he  was  heartily  willing  that  every  conscientious  citi-» 
zen  should  worship  in  the  manner  which  agreed  with  the 
dictates  of  his  conscience,  after  a  candid  examination  of 
the  word  of  God. 

He  preached  much  to  the  feelings,  and  to  the  heart ; 
and  numbers  on  whose  minds  naked  reason  and  simple 
truth  could  produce  no  serious  effects,  his  powerful  elo* 
quence  was  a  happy  means  both  of  touching  and  reclaim- 
ing. Nor  was  he  only  a  preacher  of  righteousness.  Few 
men  ever  exemplified  more  than  he  did,  the  virtues  he 
recommended  to  others.  Whilst  he  exhibited  to  his  flock 
the  various  trials  and  comforts  of  Christians,  whilst  he 
guided  them  in  the  way  to  eternal  life,  he  led  them  also 
by  his  own  example. 

His  sermons  were  always  ftudied,  and  it  was  his  judi- 
cious practice  principally  to  write  them.  Yet  from  his 
manner  of  delivery,  a  manner  peculiar  to  himself,  he  al* 
ways  appeared  as  easy  as  if  speaking  extempore.  Indeed 
it  was  his  constant  method  to  add  at  the  moment  such 
thoughts  as  occurred  to  his  mind  whilst  speaking.  These 
thoughts  were  as  naturally  connected  with  the  subject  as 
though  they  had  been  a  studied  part  of  it ;  and  as  they 
were  usually  delivered  with  much  pathos,  they  had  the 
happiest  effect  upon  the  audience. 

As  a  public  speaker,  as  a  pulpit  orator,  he  was  second 
perhaps  to  none.  Nature  had  furnished  him  with  a 
pleasant  and  most  commanding  voice,  the  very  tones  of 
which  were  admirably  adapted  to  awaken  the  feelings  of 
an  audience,  and  he  always  managed  it  with  great  success. 
His  manner,  though  grave  and  serious,  was  peculiarly 
graceful,  popular,  and  engaging.  His  remarkable  anima- 
tion gave  additional  interest  to  every  subject  he  handled. 
Those  who  heard  him  might  with  propriety  have  said  of 
him  what  was  said  of  another  eminent  preacher — "  This 
man  is  in  earnest ;  he  believes  what  he  says,  and  says 
what  he  believes.  Verily  this  is  a  man  of  God.  Tea 
such  men,  and  Sodom  would  have  stood.'^ 


BIOGRAPHICAL    SKETCH    OF    BR.    STILLMAN.  Xili 

His  eloquence  was  of  the  powerful  and  impressive, 
rather  than  of  the  insinuating  and  persuasive  kind,  and  so 
strikingly  interesting,  that  he  never  preached  to  an  inat- 
tentive audience.  And  even  those  who  dis'iented  from 
him  in  some  minor  theological  opinions,  were  still  pleased 
with  hearing  him,  for  they  knew  his  sincerity,  they  knew 
him  to  be  a  good  man. 

Few  persons  are  alike  eminent  in  all  the  different  du- 
ties of  the  ministerial  office ;  but  it  would  perhaps  be 
difficult  to  say  in  which  of  these  Dr.  Stillman  most 
excelled. 

In  prayer  he  always  seemed  to  his  audience  as  if  en- 
gaged with  a  present  Deity.  His  addresses  to  Heaven 
were  generally  short,  but  very  comprehensive  ;  they  were 
solemn  and  edifying,  and  usually  very  feeling  and  impres- 
sive ;  and  thus  coming  from  the  heart,  they  seldom  failed 
to  reach  the  hearts  of  others. 

In  the  chamber  of  sickness  and  affliction  he  was  always 
a  welcome  vibitor.  So  well  could  he  adapt  his  conversa- 
tion, as  to  comfort  or  to  caution,  to  soothe  or  to  awaken, 
just  as  the  case  seemed  to  require.  And  if  he  administer- 
ed reproof,  it  was  done  in  so  delicate  and  mild  a  manner, 
that  it  oftener  conciliated  esteem,  than  created  offence. 
In  his  prayers  with  the  sick  and  afflicted,  however  intri- 
cate the  occasion,  he  was  always  both  appropriate  and 
highly  devotional.  So  eminent  was  his  character  for  pi- 
ety, and  so  universally  was  he  beloved,  that  he  was  often 
called  to  the  sick  and  afflicted  of  other  denominations. 
And  his  sympathetic  feelings,  and  his  fervent  supplications 
seldom  failed  to  pour  the  balm  of  consolation  into  the 
wounded  bosom.  The  sick  would  aimosc  forget  their 
pains,  and  the  mourner  cease  to  sigh.  How  many 
wounded  hearts  he  has  bound  up,  and  from  how  many 
weeping  eyes,  he  has  wiped  the  tears  away — how  many 
thoughtless  sinners  he  was  the  means  of  awakening,  and 
how  many  saints  he  has  edified  and  built  up  unto  eternal 
life — how  many  wavering  minds  he  h^s  settled,  and  to  how 
many  repentin;?  sinners  his  words  have  administered 
peace,  can  be  fully  known  only  at  the  great  day  ! 
c 


XIV  BIOGRAPHICAL    SKETCH    OF    DR.    STILLMAN. 

It  having  pleased  the  Author  of  Wisdom  to  visit  Dr., 
Stillman  with  pecuhar  trials,  and  having  largely  experi- 
enced the  supporting  influence  of  religion  under  them,  he 
was  eminently  qualified  to  administer  consolation  to  oth- 
ers. Few  persons  could  describe  with  such  accuracy,  or 
enter  with  such  facility  into  the  feelings  and  exercises  of 
the  tempted,  tried  believer.  Like  a  skilful  surgeon,  he 
knew  when  the  wound  was  sufficiently  probed,  and  when 
to  apply  the  healing  balm  of  promise. 

In  the  course  of  a  few  years  he  was  called  to  bury  sev- 
en of  his  children,  all  adults,  and  some  of  them  with  ris- 
ing families,  having  previously  buried  five  children  in  in- 
fancy. But  notwithstanding  his  domestic  trials  were  so 
great,  his  Christian  patience  and  submission  were  equal 
to  them  all.  Such  was  his  perfect  confidence  in  the  wis- 
dom of  God^s  government,  that  with  all  his  extreme  sen- 
sibilities, his  mind  lost  nothing  of  its  lively  confidence, 
or  of  its  cheerful  hope~ 

Dr.  Stillman  was  possessed  of  great  benevolence  of 
heart,  and  was  a  sincere  lover  of  persons  of  every  Chris- 
tian denomination,  whom  he  esteemed  pious  and  good. 
Though  from  education  and  from  principle  a  Baptist  him- 
self, he  never  believed  that  the  peculiarities  of  any  sect 
ought  to  form  a  separating  line,  or  hinder  the  union  of 
good  men,  for  the  advancement  of  the  common  cause  of 
the  Redeemer.  With  many  such  he  long  lived  in  habits 
of  undissembled  friendship,  and  by  them  his  death  will 
not  very  soon  cease  to  be  regretted. 

With  a  view  more  especially  to  assist  young  men  in 
attaining  a  suitable  education  for  the  ministry,  he  suc- 
cessfully employed  his  talents  and  zeal  in  aiding  the  inter- 
ests of  Brown  University,  Rhode-Island,  which  owes  much 
to  his  exertions. 

It  might  be  mentioned  as  a  proof  of  the  high  estima- 
tion in  which  his  talents  were  held  as  a  preacher,  that 
there  is  scarcely  any  public  occasion  on  which  he  has  not 
at  one  time  or  another  officiated.  The  university  of 
Cambridge  conferred  on  him  the  honorary  degree  of 
Master  of  Arts,  in  1761.  The  college  in  Rhode-Island,  ^ 
of  which  he  was  both  a  Trustee  and  a  Fellow,  in   1788 


E  lOG  R  .S.PI1  IC  AI.    SKETCH    OF    DR.     STILLMAN.  XV 

gave  him  a  diploma  of  Doctor  in  Divinity.  He  was 
elected  a  member  of  the  Federal  convention  for  the  town 
of  Boston  the  same  year,  and  distinguished  himself  there 
by  a  most  eloquent  speech  in  its  defence.  In  1789  he 
was  appointed  to  deliver  the  anniversary  oration  on  inde- 
pendence to  the  town  of  Boston,  which  he  accomplished 
in  a  manner  both  handsome  and  acceptable. 

The  social  feelings  of  the  Doctor  were  strong,  and  his 
powers  of  conversation  such  as  always  pleased.  In 
his  manners  there  was  an  unaffected  elegance  and  ease, 
which  rendered  him  uncommonly  agreeable  to  every  cir- 
cle. The  affability  and  kindness  with  which  he  treated 
persons  of  every  description  were  not  less  the  effect  of  a 
natural  delicacy  than  of  a  general  knowledge  of  mankind. 
Hence  to  the  great  he  never  could  appear  servile,  nor 
imperious  to  those  in  humbler  stations.  To  both  he  was 
the  gentleman,  and  in  private  company  as  much  esteem- 
ed as  he  was  popular  in  his  public  performances.  His 
benevolent  heart  was  feelingly  alive  to  distress  of  every 
kind,  and  in  contributing  to  its  alleviation  in  every  shape 
he  was  actively  useful.  We  find  his  name  amongst  the 
first  members  of  the  Humane  Society  of  this  Common- 
wealth. Of  the  Massachusetts  Charitable  Fire  Society 
he  was  a  useful  officer,  and  of  the  Boston  Dispensary  a 
member  from  its  beginning,  and  President  at  his  death. 
The  Boston  Female  Asylum  is  likewise  much  indebted  to 
his  exertions.  He  was  also  an  almoner  of  the  private 
charity  of  many  individuals,  who  confided  in  his  knowl- 
edge and  judgment  of  suitable  objects. 

A  particular  trait  of  his  character,  in  which  he  truly 
shone  as  a  Christian  minister,  was  the  tenderness  and 
promptitude  with  which  he  conversed  and  prayed  with 
several  unhappy  persons  who  were  condemned  and  exe- 
cuted for  violations  of  certain  penal  laws.  Every  one 
who  was  acquainted  with  the  familiar,  yet  dignified 
manner  in  which  he  spoke  on  religious  subjects,  can 
form  some  idea  of  the  solicitude  wiih  which  he  visited 
those  persons  in  prison,  to  whom  he  was  called.  It 
pleased  God  to  bless  him  in  these  endeavours,  by  mak- 
ing him  instrumental   of  leading   some  of  them  to  the 


XVI  BIOGRAPHICAL    SKETCH    OF     DR.    STILLMAK. 

knowledge  of  the  Lord  Jesus.  It  was  his  custom  to  im- 
press on  their  minds  a  solemn  sense  of  their  accountability 
to  God,  to  show  them  from  his  word  their  state  as  sin- 
ners exposed  to  his  wrath,  and  then  to  set  before  their 
minds  the  grace  and  mercy  which  could  be  extended  to 
the  most  guilty  who  believe  in  Christ.  It  was  a  truth  in 
which  he  gloried  as  a  minister  of  the  New  Testament, 
that  he  could,  according  to  his  commission,  freely  ex- 
hibit to  the  view  of  a  dying  sinner,  a  salvation  in  Christ 
Jesus  which  is  complete,  and  wholly  independent  of  any 
creature  righteousness.  On  this  subject  he  would  say,  I 
have  no  time  to  trifle  with  men's  souls  by  directing  them 
to  depend  on  their  own  exertions,  but  I  will  point  them 
to  Jesus,  who  is  the  end  of  the  law  for  righteousness  to 
every  one  who  believeth. 

Such  was  the  faithfulness  with  which  he  discharged 
the  various  duties  incumbent  on  him  as  a  minister  of  the 
gospel ;  such  was  his  zeal  for  the  glory  ot  God  and  the 
good  of  souls,  that  it  may  be  truly  said  of  him,  he  was 
the  happy  man.  Holy,  spiritual  religion  was  not  with 
him  a  transient,  visionary  thing,  but  the  element  in  which 
he  breathed.  His  soul  was  often  so  enlarged  in  declaring 
the  glorious  gospel,  and  in  expatiating  on  the  riches  of 
God's  grace  as  manifested  in  his  word,  that  he  not  only 
seemed  himself  to  enjoy  a  prelibation  of  heaven,  but  to 
have  been  enabled  by  divine  influence  to  communicate 
this  blessedness  to  others  ;  so  that  his  friends  have  often 
said,  after  having  heard  his  private  conversation  or  public 
preaching,  truly  our  fellowship  vras  with  the  Father,  with 
his  Son  Christ  Jesus,  and  with  one  another  through  the 
Spirit's  influence. 

To  his  church  and  people  he  was  strongly  attached,  and 
particularly  al;tentive.*     Nor  did  he  ever  suffer  any  calls 

*  For  a  long  time  previous  to  his  death,  he  was  particularly 
anxious  that  a  colleague  pastor  should  be  settled  with  him.  Know- 
ing that  time  with  him  was  short,  he  ardently  wished  to  see  his 
church  and  congregation  happily  united  in  a  person,  whose  senti- 
ments and  character  he  should  entirely  ajSprove,  and  to  whose  care 
he  could  cheerfully  confide  his  charge,  when  he  should  be  called  to 
put  off  the  earthly  house  of  his  tabernacle.      To  effect  this  object, 


BIOGRAPHICAL    SKETCH    OV     DR.    ST  I  I.  LM  AN'.  XVll 

of  relaxation  or  amusement  to  interfere  with  the  conscien- 
tious discharge  of  the  smallest  professional  duty.  His 
duty  was  indeed  always  his  delight,  and  nothing  in  jiis 
mind  ever  stood  in  any  sort  of  competition  wi'^h  it. 

His  congregation  always  reciprocated  his  warm  attach- 
ment to  them.  They  ever  sat  delighted  under  his  preach- 
ing, and  felt  a  pride  in  him  as  an  accomplished  pulpit 
orator,  no  less  tlian  a  love  for  him  as  an  excf?llent  preacher  ; 
and  neither  of  them  were  any  ways  diminished  by  the 
attention  of  strangers  who  visited  the  metropolis,  and  were 
commonly  desirous  of  hearing  this  celebrated  minister 
before  they  left  it. 

In  the  different  walks  of  social  and  private  life,  Dr. 
Stillman  was  peculiarly  amiable.  Those  most  intimately 
connected  with  him,  ever  found  him  a  pleasant  companion, 
a  judicious  counsellor,  and  a  faithful  friend.  The  various 
offices  of  domestic  life  were  discharged  with  the  same 
fidelity  and  tenderness  which  marked  his  public  conduct. 
Of  husbands,  he  was  one  of  the  most  kind  and  affection- 
ate ;  of  parents,  the  most  tender  and  endearing.  Indeed, 
all  who  resided  under  his  roof  experienced  his  paternal 
care  and  goodness. 

Through  life  his  habit  of  body  had  been  weakly,  and 
he  was  not  unused  to  occasional  interruptions  of  his  min- 
isterial labours  ;  yet  he  survived  all  his  clerical  cotempo- 
raries,  both  in  Boston  and  its  vicinity.  It  was  his  constant 
prayer  that  his  life  and  usefulness  might  run  parallel :  in 
this  his  desires  were  gratified.  He  had  now  attained  the 
age  of  seventy  years,  when  the  time  of  his  departure  had 

in  his  view  so  important,  his  labours  were  incessant ;  and  Providence 
seemed  to  smile  on  his  endeavours.  The  Rev.  Joseph  Clay,  from 
Georgia,  having  visited  the  town  of  Boston,  ap])eared,  both  to  the 
pastor  and  the  flock,  to  be  the  very  object  of  their  united  wishes. 
Proposals  having  been  accordingly  made  to  him  for  settlement, 
which  he  accepted,  necessary  arrangements  were  making  for  it. 
The  Doctor  was  delighting  himself  with  the  prospect ;  but  it  pleased 
Heaven  that  he  should  not  be  permitted  to  reali-ze  its  accomplish- 
ment. Mr.  Clay  had  returned  to  the  southward,  to  settle  his  affciir-s 
there.  Two  or  more  months  before  his  return,  the  period  he  had 
fixed  for  it,  the  melanclioly  circumstance  of  Dv.  Stillman's  death 
occurred.     The  following  August  Mr.  Clay's  installation  took  place. 


XVni  BIOGRAPHICAL    SKETCH    OF    DR.    STILLMAK. 

arrived.  A  slight  indisposition  detained  him  at  home  the 
two  last  Lord's  days  of  his  life.  On  the  Wednesday  fol- 
lowing the  second  of  them,  without  any  previous  symp- 
toms, he  was  suddenly  attacked  at  eleven  o'clock,  A.  M. 
by  a  paralytic  shock.  At  ten  at  night  he  grew  insensible, 
and  at  twelve  his  useful  life  and  laDours  were  terminated 
together.  Could  he  have  selected  the  manner  of  his 
death,  it  had  probably  been  such  an  one  as  this,  which 
spared  him  the  pain  of  separation  from  a  flock  he  was 
most  ardently  attached  to,  and  a  family  he  most  tenderly 
loved ;  a  scene  which,  to  a  person  of  his  feeling  mind, 
notwithstanding  all  his  religion,  must  have  occasioned  a 
shock. 

In  one  of  his  sermons,  preached  after  the  death  of  the 
late  Dr.  Peter  Thacher,  of  this  town,  he  says,  "  Though 
we  would  not  wish  to  choose,  or  offer  to  dictate  to  Infinite 
Wisdom,  as  to  the  manner  of  our  exit,  yet  may  we  be 
permitted  to  say,  that  when  good  men  are  suddenly  cut 
down,  they  avoid  the  pains  and  pxtreme  distresses  that 
always  accompany  a  lingering  sickness.  And  though  we 
would  not  pray.  From  sudden  death,  good  Lord,  deliver 
us,  we  would  devoutly  pray,  For  sudden  death,  good  Lord, 
prepare  us." 

On  the  Monday  following  his  death,  his  remains  were 
attended  to  his  meeting  house,  where  a  pathetic  and  ap- 
propriate discourse  was  delivered  on  the  occasion,  by  the 
Rev.  Dr.  Baldwin,  pastor  of  the  Second  Baptist  Church 
in  this  town,  to  an  immensely  thronged  and  deeply  af- 
fected asse.nbly,  from  2  Tim.  iv.  7,  8 ;  after  which  his 
remains  were  conveyed  to  the  tomb,  amidst  the  regrets  of 
a  numerous  concourse  of  people,  who  crowded  around  his 
bier,  anxious  to  take  a  last  look  of  the  urn  which  contained 
the  relicks  of  him,  who  once  to  them  was  so  dear,  but 
whose  face  they  should  now  behold  no  more. 


The  foil onvhig  extracts  from  Dr.  Stillman*s  manuscripts  are  expressive 
examples  of  those  pious  feelings  which  he  habitually  cherished  and 
indulged. 

^^  May  1,  1789.     This  evening  I  received  the  melan- 
choly news  of  the  death  of  my   dear  son 


BIOGRAPHICAL    SKRTCH    OF    DR.    STILL>IA.V.  XlX 

(the  fourth  of  his  adult  children,  l^e  had  within  a  short 
time  been  called  to  resign.)  O  that  the  Lord  would  gra- 
ciously support  me  and  mine  under  this  solemn  and  dis- 
tressing event,  and  help  uz  to  make  a  proper  improvement 
of  it.  I  know  it  is  the  Lord  who  hath  done  it,  and  am 
confident  he  can  do  no  wrong. 

"  On  the  following  Lord's  day  preached  in  the  morning 
from  John  xviii.  H.  "The  cup  which  my  Father  hath 
given  me,  shall  I  not  drink  it  ?"  In  the  afternoon  from 
Gen.  xlii.  36.  "  Me  have  ye  bereaved  of  my  children  : 
Joseph  is  not,  and  Simeon  is  not,  and  ye  will  take  Benja- 
min away.  All  these  things  are  against  me."  To  me, 
and  to  an  aifectionate  congregation,  a  solemn  and  affect- 
ing season." 

Upon  the  subject  of  his  removal  from  James  Island, 
South  Carolina,  to  Boston,  he  writes  thus : — 

«  I  left  an  agreeable  settlement,  to  come  to  Boston  ; 
but  the  way  of  duty  was  so  plainly  pointed  out  to  me,  that 
I  do  not  recollect  that  I  ever  had  a  single  doubt  about  it. 
God  hath  made  my  way  prosperous  and  happy.  The 
people  of  my  own  charge,  both  church  and  congregation, 
have  been  always  happily  united,  and  have  at  all  times 
studied  to  make  me  happy.  May  the  Lord  reward  them 
for  all  their  labours  of  love  to  me,  an  unworthy  creature. 

« In  Boston  I  have  also  enjoyed  a  pleasing  intimacy  with 
Christians  of  different  denominations.  Since  my  resi- 
dence in  it,  I  have  met  with  some  great  afflictions,  having 
been  deprived  of  my  dear  children  by  death,  in  melan- 
choly succession.  But  the  Lord  hath  never  left  nor  for- 
saken me  :  underneath  hath  been  the  everlasting  arm ; 
and  I  have  found  it  good  to  be  afflicted.  My  friends  have 
pitied  me  and  m'ne,  and  the  Lord  hath  helped  us.  INIy 
trials  have  been  comparatively  few,  and  my  blessings  in- 
numerable." 

"  February,  1 806.  One  year  more  of  my  life  and  min- 
istry is  gone.  How  wonderfully  hath  the  Lord  preserved 
such  an  unworthy  creature  a?  I  am  !  O  how  little  have 
I  done  for  Cod  !  The  Lord  forgive  me,  and  help  me, 
the  few  days  that  may  rcurain,  to  live  for  him  alone, 
ilelp,  Lor  J  j  help  me   to  finish  my  cour.-c  ui«h  joy,  and 


XX  BIOGRAPHICAL    SK£TCH    Of    DR.    STILLMAN'. 

the  ministry  which  I  have  received  of  thee,  so  that  thou 
mayest  be  glorified.     I  wait  till  thou  call  me  hence." 

On  the  15th  of  February,  the  last  Lord's  day  but  ofte 
of  his  preaching,  he  notes,   "  On  Tuesday  next  I  shall 
finish  the  forty-ninth  year  of  my  ministry.     How  aston- 
ishing hath  the  divine  goodness  been  to  me,  the  chief  of 
sinners,  and  the  least  of  saints  !    I  now  am  near  my  end. 
O  that  I  may  glorify  God  to  the  last  moment  of  my  life. 
In  life  and  death  Christ  is  my  refuge  :  to  him  I  flee,  look- 
ing for  salvation  through  him  alone.     It  is  all  grace,  or  I 
am  undone.     But,  blessed  be  God,  there   is  redemption 
through  the  blood  of  Christ,  the  forgiveness  of  sins,  ac- 
cording to  the  riches  of  his  grace.     If  God  be  for  us, 
who  can  be  against  us  ?     The  doctrines  I  have  preached 
through   life  are   now  my  own  support  and  consolation ; 
and  had  I  ten  thousand  souls,  I  think  I  could  trust  them 
all  with  Him  who  is  "  mighty  to  save,"  without  the  least 
hesitancy.     Blessed   be  his  name  for  the  prospect  of  an 
eternity  to  love  and  praise  him.     Amen  and  amen." 

The  following  prayer,  written  on  the  close  of  an  anni- 
versary of  his  ministry,  a  few  years  before  his  death,  evi- 
dences that  the  good  of  the  people  to  whom  he  preached 
lay  near  his  heart,  and  that  he  realized  the  importance  of 
a  gospel  ministry  amongst  them. 

«  How  long  have  I  lived,  and  to  how  little  purpose  t 
Yet  I  trust  I  can  say,  through  grace,  that  my  poor  labours 
have  not  been  in  vain  in  the  Lord.  When  I  shall  sleep 
in  the  tomb,  may  the  Lord  Jesus  bless  the  people  of  my 
charge  with  a  plain,  able,  faithful  preacher  of  his  gospel. 
O  that  they  may  not  be  as  sheep  without  a  shepherd. 
Lord  Jesus,  send  them  a  pastor  after  thine  own  heart ;  and 
may  those  truths  which  thou  hast  enabled  thine  unworthy 
servant  repeatedly  to  deliver  to  them,  be  attended  with  a 
divine  blessing,  when  I  am  no  more  on  earth  ;  and  thine 
shall  be  the  glory  forever.  The  short  time  that  yet  re- 
mains to  me,  help  me  to  devote  to  thee.  O  that  I  could 
live  much  in  a  Uttle  time,  and  stand  waiting  to  be  gone 
whenever  thou  shalt  call  me  hence.  Glorify  thyself  of 
me,  whether  it  be  by  life  or  by  death." 


Contents* 


SERMON  I. 

Mankind  universally  apt  to  trust  in  their  own. 
Righteousness. 

PHILIPPIANS,  iii.  4—9. 

Page  1 

SERMON  11. 

The  Sinner*s  best  Righteousness  proved  to  be 
essentially  deficient. 

PHILIPPIANS,  iii.  4—9. 

23 

SERMON  III. 

Imputed  Righteousness  one  of  the  Glories  of  the 
Gospel. 

ROMANS,  iv.  6. 


SERMON  IV. 

Believers  exhorted  to  continue  in  their  Obedience. 

PHILIPPIANS,  ii.  12,  13. 

65 


xxii  CONTENTS. 

SERMON  V. 

Young  People  called  upon  to  consider,  that  for 
their  Conduct  here  they  must  be  accountable 
hereafter,  at  the  Judgment-Seat  of  Christ. 

ECCLESIASTES,  xi.  9; 


SERMON  VI. 

Apostolic  Preaching. 

1  CORINTHIANS,  i.  21. 

SERMON  VIL 

Apostolic  Preaching. 

1  CORINTHIANS,  i.  21. 

SERMON  VIII. 

Apostolic  Preaching. 

1  CORINTHIANS,  i.  21. 

SERMON  IX. 

God's  Compassion  to  the  miserable, 

PSALM  cii.  19,  20. 

SERMON  X. 

The  Character  of  a  foolish  Son. 

PROVERBS,  xvii.  2^. 


95 


12^ 


13« 


150 


169 


191 


CONTENTS, 

SERMON  XI- 

Hope  the  Anchor  of  the  Soul. 
HEBREWS,  vi.  17—20. 

SERMON  XIL 

God's  Designs  vainly  opposed  by  Sinners. 

PSALM  ii.  1—4. 


232 


24S 


SERMON  XIIL 

The  Blessedness  of  those  who  die  in  the  Lord. 

REVELATION,  xiv.  IS. 

SERMON  XIV, 

The  Resurrection,  and  Change  of  the  vile  Body. 

1  CORINTHIANS,  xv.  51—54. 

SERMON  XV. 

The  Nature  and  Uses  of  Prayer. 

PSALM  kv.  2. 


29J 


SERMON  XVI. 

The  Gospel  Ministry. 

PROVERBS,  xi.  3d. 


%01 


sMiiv  CONTENTS. 

SERMON  XVn- 

The  sinking  Soul  saved  by  Grace. 

MATTHEW,  xiv.  31. 

SERMON  XVIII. 

The  Nature  and  Design  of  the  Atonement. 

GENESIS,  iii.  21. 

SERMON  XIX. 

The  Water  of  Life. 

JOHN,  ir.  14. 

SERMON  XX. 

The  last  Words  of  Christ  to  his  Disciples. 

LUKE,  xxiv.  44-^53. 


S27 


33S 


S57 


570 


prhe  Sermons  numbered  11,12^14,  I5>t7,  iS,  19,  apd  10,  were 
never  before  published.] 


SERMON    I.* 

MANKIND  UNIVERSALLY  APT  TO  TRUST  IN  TI^IR 
OWN  RIGHTEOUSNESS. 


PHILIPPIANS,  iil.  4—9. 

If  any  other  man  thinheth  thai  he  hath  ivhereof  he  might  trust  in 
the  Jleshf  I  more  :  circumcised  the  eighth  day^  of  the  stock  of 
Israel^  of  the  tribe  of  Bevjamiuy  an  Hebrew  of  the  Hebrews  ;  as 
touching  the  law-,  a  Pharisee  ;  concerning  %eaU  persecuting  the 
church  ;  touching  the  righteousness  which  is  in  the  law^  blameless. 
But  what  things  were  gain  to  mcy  those  I  counted  loss  for 
Christ.  Teay  doubtless f  and  I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  jfesus  my  Lord  :  for  whom 
I  have  suj^ered  the  loss  of  all  things j  and  do  count  them  but  dung, 
that  I  may  win  Christy  and  be  found  in  him.,  not  having  mine 
own  righteousness y  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christy  the  righteousness  which  is  of  God 
by  faith* 

1  HE  two  leading  points  of  St.  Paul's 
ministry  were,  the  fall  of  man,  with  its  nature 
and  extent,  and  the  gracious  recovery  by  Christ. 
He  was  indefatigable  in  his  attempts  to  convince 
mankind  of  these,  that  so  their  lofty  looks  might 
be  brought  low,  and  the  Lord  alone  exalted. 
These  sentiments  appeared  to  him  of  great  ira- 
portance  ;  hence  it  was  that  he  embraced  every 
favourable  opportunity  to  propagate  them.  To 
this  he   was  greatly  excited  by  his  ov/n  experi- 

*  Published  by  d^^sire  of  the  he^.rers,  17^9. 
A 


2  MANKIND  UNIVERSALLY  APT  TO 

ence  of  a  deep-rooted  enmity  to  Christ,  afid  an 
aptness  to  trust  in  the  flesh.  A  temper  of  mind 
which  he  knew  to  be  not  only  inveterate,  but 
universal ;  fallen  human  nature  being  the  same  in 
every  age  and  nation  ;  against  which  the  gospel 
of  the  grace  of  God  is  the  only  sovereign  anti- 
dote. Sensible  of  this,  when  our  apostle  visited 
Philippi,  a  city  of  Macedonia,  he  made  Christ  and 
him  crucified  the  subject  of  his  ministry  ;  and  had 
this  for  his  comfort,  that  many  of  the  Philippians 
became  obedient  to  the  faith.  These  were  incor- 
porated into  the  gospel  church  state ;  and  were 
happy  for  a  time  in  the  enjoyment  of  the  special 
privileges  of  the  church  of  Christ.  But  after  St. 
Paul's  departure,  grievous  wolves  entered  in,  not 
sparing  the  flock ;  men  of  corrupt  minds,  who 
tried  to  draw  away  disciples  after  them.  The 
apostle  received  the  sorrowful  tidings,  and  wrote 
them  this  epistle  by  the  hand  of  Epaphroditus, 
who  was  a  messenger  from  the  saints  at  Philippi 
to  him  while  confined  at  Rome ;  and  had  minis- 
tered to  his  wants.  Its  contents  are  various  and 
useful,  but  come  not  under  our  consideration  at 
present,  except  so  far  as  they  are  connected  with 
the  text. 

In  the  first  verse  of  this  chapter  he  assures  the 
Philippians  that  it  was  far  from  being  grievous  to 
him,  and  would  be  safe  for  them,  to  repeat  the 
same  things  in  writing,  that  had  been  the  subjects 
of  his  personal  ministry  among  them.  And  for 
this  there  was  at  that  time  a  special  necessity, 
arising  from  the  endeavours  of  false  teachers  to 
pervert  his  gospel ;  by  leading  them  to  the  ob- 
servance  of  circumcision,  and  other  Jewish  rites, 
in  order  to  acceptance  with  God.     These  men 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  3 

he  treats  with  a  degree  of  just  severity.  Verse 
2.  Beware  of  dogs. — "St.  Paul  here  very  properly 
calls  the  false  teachers  dogs,  because  as  dogs,  they 
did  rend  and  tear  the  simplicity  of  the  gospel, 
and  divided  the  glory  of  man's  salvation  be- 
tween  faith  and  works  j  because  as  dogs,  they 
barked  out  reproaches  against  the  apostles  and 
their  doctrine,  deHvered  in  its  native  purity  and 
simplicity."*  And  as  dogs  they  were  without; 
and  2.%  fierce  dogs,  they  laboured  to  devour. 

Beware  of  evil  workers.  A  sentence  farther  de- 
scriptive  of  the  same  persons,  who  wrought  not 
with  St.  Paul,  but  against  him  j  and  endeavoured 
to  pull  down  what  he  had  carefully  built  up. 
Between  whom  there  was  this  important  differ- 
ence :  Paul  built  on  Christ,  as  the  sure  foundation 
which  God  had  laid  ;  they  built  on  Moses.  Paul 
taught,  that  if  any  man  was  circumcised,  he  be- 
came  a  debtor  to  do  the  whole  law,  and  that  by* 
the  deeds  of  the  law  no  flesh  could  be  justified  5 
they  taught  that  it  was  necessary  to  be  circum- 
cised and  to  keep  the  law,  in  order  to  justification. 
Paul  was  under  the  influence  of  the  Spirit  of  God  ; 
they  were  led  away  by  a  spirit  of  error  and  delu- 
sion.    It  is  added. 

Beware  of  the  concision.  A  name  which  the 
apobtle  seems  here  to  give  to  circumcision,  by 
way  of  disapprobation  ;  and  as  expressive  of  the 
injury  which  the  church  of  Christ  might  receive 
from  these  men,  who  endeavoured  to  perpetuate 
that  rite,  with  the  whole  law  of  ceremonies  ; 
thereby  cutting  themselves  off,  and  those  that  ad- 
hered to  them,  as  far  as  they  could,  from  Christ, 
and  the  way  of  life  through  him.     For   Christ  is 

*  Dr.  Smith's  Annotations  in  loc. 


4  MANKIND  UNIVERSALLY  APT  TO 

become  of  no  effect  unto  you^  whosoever  of  you  are  justi- 
fied by  the  law  ;  ye  are  fallen  from  grace  ;   i.  e.  the 
doctrine  of  grace. 

Having  thus  cautioned  the  Phillppians  against 
false  teachers,  the  apostle  proceeds  to  speak  of 
himself  and  his  brethren,  in  opposition  to  them. 
Verse  3.  For  we  are  the  circumcision  ;  q.  d.  Though 
we  lay  aside  that  rite,  and  have  nothing  to  do 
with  the  circumcision  of  the  flesh,  we  have  that 
"  of  which  it  was  a  shadow,"  even  the  circum- 
cision of  the  heart.  For  he  is  not  a  Jew  which  is 
one  outwardly ;  neither  is  that  circumcision  which  is 
outward  in  the  flesh  :  but  he  is  a  Jew  which  is  one 
inwardly ;  and  circumcision  is  that  of  the  hearty  in  the 
spirit^  and  not  in  the  letter^  whose  praise  is  not  of  men^ 
hut  of  God » 

Which  worship  God  in  the  spirit ;  i.  e.  with  our 
soul  or  spirit,  and  in  that  spiritual  way  that  God 
hath  appointed  ;  being  assisted  by  the  Holy  Spirit, 
who  helpeth  our  infirmities,  kc. 

And  rejoice  i?t  Christ  Jesm,  This  is  said  to  dis- 
tinguish them  from  those  who  rejoiced  in  them- 
selves, and  in  their  submission  to  legal  institutions. 

And  have  no  confidence  in  the  flesh  ;  q.  d.  what- 
ever is  our  course  of  obedience,  we  lay  no  stress 
on  it ;  but  view  it  as  a  cypher  in  the  great  affair 
of  justification.  Though^  says  St.  Paul,  /  might  also 
have  confidence  in  the  flesh  :  meaning  upon  the 
principles  of  these  false  teachers  ;  to  prove  which, 
he  brings  in  the  text.  If  any  other  man  thinketh  that 
he  hath  whereof  he  might  trust  in  the  fleshy  I  more  : 
circumcised  the  eighth  day^  of  the  stock  of  Israel,  of  the 
tribe  of  Benjamin^  an  Hebrew  of  the  Hebrews  ;  as 
touching  the  law,  a  Pharisee  ;  concerning  zeal,  perse- 
cuting the  church  ;  touching  the  righteousness  which  is 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  5 

in  the  law,  blaiiwkss.  But  what  things  were  gain  to 
me,  those  I  counted  loss  for  Christ,  Yea,  doubtless,  and 
I  count  all  things  but  loss  for  the  excellency  of  the  knowl- 
edge of  Christ  Jesus  my  Lord :  for  whom  I  have  suf- 
fered the  loss  of  all  things,  and  do  count  them  but  dung, 
that  I  may  win  Christ,  and  be  found  in  him,  not  having 
mine  own  righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith. 

The  former  part  of  the  passage  is  St.  Paul's 
narrative  of  the  privileges  of  his  birth,  his  strict 
manner  of  life,  and  his  confidence  in  them  for 
justification  before  God.  In  the  latter  part  of  it, 
he  declares  that  his  apprehension  of  things  was 
altered,  and  that  he  was  now  sensible  of  his  for- 
mer ruinous  mistake  ;  and  therefore  that  he  did 
most  heartily  count  all  those  things  which  were 
gain  to  him  before  but  loss  and  dung,  that  he  might 
win  Christ,  and  be  found  in  him.  The  following 
particulars  are  proposed  for  consideration, 

I.  All  unregenerate  men  are  apt  to  trust  in 
their  own  righteousness. 

II.  Such  righteousness  proved  to  be  essentially- 
defective. 

III.  The  sinner,  upon  his  becoming  experimen- 
tally acquainted  with  the  grace  of  the  gospel,  is 
thereby  led  to  renounce  all  confidence  in  the  flesh, 
and  to  expect  acceptance  with  God  on!y  on  ac- 
count of  the  perfect  righteousness  of  Jesus. 

I.  All  unregenerate  men  arc  apt  to  trust  in 
their  own  righteousness. 

Self-approbation  and  self-confidence  are  first 
principles  ;  they  are  natural  to  man,  and  grow  up 
with  him.     Nothing  is  more  common  than  fov 


^  MANKIND  UNIVERSALLY  APT  TO 

man  to  entertain  a  good  opinion  of  himself,  apd 
therefore  he  is  not  apprehensive  of  danger  ia 
trusting  to  himself.  Why  should  he  be  afraid  ta 
put  confidence  in  one  whom  he  views  with  so 
much  esteem  ? 

This  spirit  is  interwoven  with  man's  whole 
soul,  and  discovers  itself  in  the  common  affairs  of 
life.  Accordingly  we  find  that  men  in  general 
give  the  preference  to  their  own  understanding  \ 
and  are  all  attention  while  others  are  lavish  of 
their  praises.  Why,  but  because  they  are  fond 
of  themselves,  and  think  they  deserve  to  be 
equally  esteemed  by  others  ?  On  the  other  hand,, 
with  what  difficulty  do  persons  under  the  influ- 
ence of  this  fondness  for  themselves  brook  an  af- 
front ?  They  are  ready  to  think,  if  they  do  not 
say  so,  that  men  of  their  importance  deserve  bet- 
ter treatment.  Is  thy  servant  a  dog^  said  Hazael 
to  EUsha,  that  he  should  do  this  great  thing  ?  No, 
verily  ;  Hazael  is  a  better  man,  as  if  he  had  said, 
than  to  bring  such  calamities  on  Israel ;  and  thou, 
Elisha,  the  man  of  God,  art  surely  mistaken  in 
his  character  :  yet  soon  after  he  did  it. 

Could  this  spirit  be  confined  to  temporal  things, 
the  hazard  that  men  run  would  be  infinitely  less ; 
though  in  this  case,  he  that  irusteth  in  his  own  heart 
is  a  fool.  But  when  it  is  introduced  and  prevails 
in  those  things  in  which  men  have  to  do  with 
Jehovah,  they  run  the  dreadful  risk  of  losing 
their  souls ;  for  a  self-righteous  Pharisee  will  be 
as  surely  damned  as  aii  openly  profane  sinner. 
This  harsh  sayings  as  some  may  deem  it,  is  suffi- 
ciently proved  by  the  text,  and  by  all  those  pas- 
sages of  scripture  which  denounce  woes  against 
Pharisees.     Paul  knew  that  his  confidence  in  the 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  *7 

flesh  would  have  terminated  in  his  loss  of  heaven, 
if  the  Lord  had  not  brought  him  to  see  the  insuf- 
ficiency of  his  own  righteousness,  and  enabled 
him  to  fly  for  refuge  to  the  hope  set  before  him. 
Hence  he  counted  all  but  loss^  that  he  might  win 
Christ,  and  be  found  in  him. 

But  nothing  can  be  more  to  the  purpose,  than 
our  Lord's  conduct  toward  the  self-righteous  Phar- 
isees, in  the  days  of  his  flesh.  He  places  them  in 
the  same  class  with  scribes  and  hypocrites  ;  and 
eight  times  in  the  course  of  one  chapter  (Matt. 
xxiii.)  addresses  them  with.  Wo  unto  you ;  which 
he  concludes  with  these  awful  words,  Te  serpentSy 
ye  generation  of  vipers ^  how  can  ye  escape  the  damnation 
of  hell? 

But  such  is  human  depravity,  that  mankind 
universally,  considered  in  unbelief,"  entertain  this 
fondness  for  themselves.  It  is  what  they  soonest 
discover,  and  part  with  latest.  We  see  our  chil- 
dren, as  soon  as  they  learn  to  distinguish  good 
from  evil,  ready  to  place  great  confidence  in  some 
supposed  goodness.  They  are  not  guilty  of  this 
evil  and  the  other,  and  are  not  so  bad  as  some 
who  are  within  the  circle  of  their  acquaintance  ; 
and  hence  are  ready  to  infer  the  goodness  of  their 
state.  Neither  is  this  to  be  confined  to  the  follies 
of  childhood  and  youth  ;  verily,  it  is  the  folly  of 
men  of  every  age.  Under  its  influence  Paul  be- 
came a  noted  zealot  ;  for  all  his  religion  was 
founded  on  this  principle.  This  he  frankly  con- 
fesses. 

There  are  many  things  that  might  be  mention- 
ed, to  prove  the  universality  of  this  fatal  temper. 

1.  The  general  drift  of  the  holy  scriptures. 
Every  man  who  does  not  wilfully  shut  his  eyes. 


S  MANKIND  UNIVERSALLY  APT  TO 

must  observe,  that  one  manifest  design  of  the 
word  of  God  is  to  lead  mankind  to  form  a  proper 
estimate  of  their  own  character,  and  thereby  pre- 
vent their  putting  confidence  in  themselves.  Ac^- 
cordingly  the  corruption  of  the  world  is  repre- 
sented as  extending  to  every  individual  of  the 
race  of  Adam,  and  to  every  power  and  faculty  of 
the  human  soul.  They  are  all  gone  aside ^  they  are 
all  together  become  filthy  ;  there  is  none  that  doeth 
good^  720,  not  ONE.  Now  we  know^  that  what  things 
soever  the  law  saith^  it  saith  to  them  who  are  under 
the  law  ;  that  every  mouth  may  be  stopped^  and  all 
the  WORLD  may  become  guilty  before  God,  All  have 
sinned^  and  come  short  of  the  glory  of  God,  ^  Passages 
of  the  same  import  are  numerous,  all  tending  to 
prove  that  the  whole  world  is  become  guilty 
before  God. 

Now  that  corruption  which  extends  to  all  man- 
kind, is  proved  by  the  same  infallible  volume  to 
reach  to  all  the  faculties  of  the  souls  of  men. 
Attend  to  the  following  scriptures.  And  God  saw 
that  the  wickedness  of  man  was  great  in  the  earthy  and 
that  EVERY  i?iiagination  of  the  thoughts  of  his  heart  was 
cnly  evil  continually.  Note,  every  imagination  was 
evil^  and  that  continually.  We  also  read  that  the 
carnal  mind  is  enmity  against  God ;  that  the  under- 
standing is  darkened,  the  will  obstinate,  the  affec- 
tions inordinate.  The  natural  ?nan  receiveth  not  the 
things  of  the  Spirit  of  God :  for  they  are  foolishness 
unto  him.  He  is  represented  dead  in  sins^  alienated 
from  God  ;  an  enemy  in  his  mind  by  wicked  works „ 
St.  Paul  declares,  that  they  that  are  in  the  flesh  can- 
not  please  God,  And  Christ  assured  Nicodemus, 
that  that  which  is  born  of  the  flesh  is  flesh.  By  be- 
ing in  the  fleshy  nothing  less  is  meant  than  the 


TRUST  IN  THEIR  OWN  RIGI-rr«£(XJSNESS.  9 

totally  corrupt  condition  of  every  man  before  re- 
generation. In  this  state  he  is  by  nature :  for  he 
is  born  of  the  fiesh^  and  he  is  flesh ;  yea,  he  is  all 
fi)2sh,  i.  e.  wholly  carnal,  depraved  in  every  part. 

The  living  oracles  abound  with  passages  imme^ 
diately  designed  to  prove  that  human  nature  is  in 
a  state  of  total  corruptiou-,  of  which  those  above 
cited  are  only  a  specimen. 

From  hence  I  would  observe,  that  the  infinitely 
great  God,  knowing  the  propensity  that  there  is 
in  man  to  think  well  gf  and  to  trust  in  himself, 
saw  it  necessary  thus  to  exhibit  his  dreadful 
character  in  its  true  lio;ht. 

2.    That  this  principle  is  both  general  and  dan- 
gerous, may  be  learned  from  the  whole  tenor  of 
the  gospel.     The  gospel  of  Christ  is  calculated  to 
bring  down  the  lofty  looks  of  man,  that  the  Lord 
alone  may  be  exalted.     It  is  good  news  to  sin- 
ners ;  yea,  to   the  chief  of  sinners.     It  considers 
all  men  on  a  level ;  that  is,  lost^  guilty^  and  helpless  ; 
as  in  debt  ten  thousand  talents,  and  having  noth- 
ing to  pay.     One  cannot  plead  the  privileges  of 
his  birth,  as  giving  him  the  preference.     Another 
cannot  introduce  the  obedience  of  his  life,  as  a 
reason  why  mercy  should  first  be  exercised  to- 
wards him.     On  the  contrary,  all  who  are  saved 
according  to  the  riches  of  grace,  are  brouglit,  as 
with  oae  voice,  to  plead  guilty,  saying,  God  be 
rti^rclful  to  me  a  sinner.     The  salvation  that  the  gos- 
pel sets  before  us,  is  altogether  sovereign  and  un- 
merited ;  consequently  one  man  has  no  more  right 
to  it  than  another.     The  Lord  will  have  mercy  on 
whom  he  will  have  mercy ^  and  he  will  have  compassion 
on  whani  he  will  have  ccmpassion.     So  then  it  is  not  of 
him  that  willeth^  nor  of  hun  that  runneth^  but  of  Qod 

B 


10  MANKIND  UNIVERSALLY  APT  TO 

that  sheweth  mercy.  Thus  the  grace  of  God,  which 
is  most  illustriously  displayed  in  the  gospel,  de- 
stroys all  boasted  distinctions  among  men. 

There  was  a  remarkable  distinction,  long  kept 
up  between  Jews  and  Gentiles.  The  former  treat- 
ed the  latter  with  contempt  ;  while  they  conclud- 
ed that  they  alone  were  God's  peculiar  people. 
But  this  glorious  gospel  immediately  tended  to 
annihilate  this  distinction  ;  by  teaching  the  con- 
verted Jews,  That  the  Gentiles  should  he  fellow-heirs, 
and  of  the  same  body,  and  partakers  of  the  promise  of 
God  in  Christ, 

From  the  premises  I  remark.  That  it  is  neces- 
sarily supposed  in  the  doctrines  of  Christ,  that 
mankind  are  universally  apt  to  trust  in  thengi- 
selves.  For  why  should  the  Lord  reveal  such  a 
gospel  to  us,  which  in  its  very  nature  teads  to 
debase  the  sinner,  and  to  destroy  self-confidence, 
if  men  were  not  in  danger  of  being  led  away  by 
this  spirit  ? 

3.  We  farther  learn  this  melancholy  truth  from 
the  ministry  of  the  apostles.  Sensible  that  it  was 
one  grand  end  of  the  gospel,  to  eradicate  this 
temper,  they  invariably  pointed  all  their  artillery 
against  it.  To  prove  this  observation  by  quota- 
tions from  the  epistles  of  the  several  apostles, 
would  lead  me  unavoidably  to  trespass  on  your 
patient:e.  Neither  is  it  necessary,  seeing  they  all 
adopted  the  same  plan  of  preaching,  and  were  of 
one  mind  as  to  the  leading  truths  of  the  gospd. 
Therefore  when  you  hear  one  of  them,  in  a  sense 
you  hear  the  rest.  They  all  unite  in  describing 
the  corruption  of  human  nature,  and  the  redemp- 
tion that  we  have  in  Christ  :  doctrines  that  are 
entirely  opposite  to  the  carnal  mind  ;  and  which. 


TRUST  IN  THEIR  OWN  RIGITTEOUSNESS.  1 1 

according  to  the  rules  of  human  prudence,  re- 
quired much  art  to  introduce  them,  with  the 
smallest  prospect  of  success.  Had  they  proceeded 
upon  the  plan  of  pleasing  men,  they  might  have 
kept  back  some  of  the  doctrines  ;  but  half  deliver- 
ed others,  passing  over  in  silence  such  things  as 
tended  to  irritate  the  corrupt  mind  ;  and  have 
interspersed  through  the  various  parts  of  their  dis- 
courses, so  many  extenuations  of  human  depravi- 
ty, that  even  sinners  themselves  would  have  had 
no  objections.  But  such  a  conduct  they  held  in 
the  greatest  contempt.  And  being  confident 
that  the  success  of  the  gospel  did  not  depend  up- 
on their  artful  recommendation  of  it,  but  on  the 
supernatural  influence  of  the  Spirit  of  God,  they 
determined  in  the  name  of  the  Lord,  that  they 
would  preach  the  truth,  the  whole  truth,  and 
nothing  but  the  truth.  And  though  no  part  of 
their  ministry  would  probably  expose  them  more 
to  the  popular  odium,  than  a  clear  and  an  impar- 
tial account  of  the  sinner'i  state,  both  by  nature 
and  practice  ;  they  made  it  a  leading  point. 

They  seem  to  have  been  under  no  fears  that 
they  should  depreciate  human  nature,  or  rob  man 
of  his  fancied  dignity ;  knowing  that  it  was  im- 
possible to  exaggerate  on  this  occasion.  In  the 
first  sermon  that  was  preached  after  the  descent 
of  the  Holy  Ghost,  the  Jews  are  charged  with  the 
murder  of  Jesus  of  Nazareth  ;  and  are  painted  in 
the  blackest  colours.  The  charge  is  often  repeat- 
ed in  the  course  of  the  apostle's  ministry  ;  and 
notwithstanding  some  are  enraged  at  them,  and 
they  cast  into  prison,  thousands  are  converted  to 
Christianity.  In  no  softer  language  than  the  fol- 
lowing, docs  Stephen  speak  to  the  people,  Tc  stijf- 


12  MANKIND  UNIVERSALLY  APT  TO 

necked^  and  uncircumcised  in  heart  and  ears^  ye  do  aU 
ways  resist  the  Holy  Ghost :  as  your  fathers  did,  so  do 
ye.  Which  oft/ye  prophets  have  not  your  fathers  per- 
secuted? and  they  have  slain  them  which  shewed  before 
of  the  coming  of  the  Just  One  ;  of  whom  ye  have  been 
now  the  betrayers  and  murderers.  This  is  plain 
dealing ;  calculated  to  bring  down  their  lofty- 
looks.  Agreeable  to  which  you  find  through  the 
different  epistles,  that  mankind  are  represented, 
dead  in  trespasses  and  sins  ;  enemies  in  their 
minds  to  God  ;  Winded  by  the  god  of  this  world, 
&c.  he  But  of  this  we  have  spoken  already.  I 
therefore  ask,  why  the  apostles  should  unani- 
mously adopt  such  a  method  of  preaching,  and 
constantly  address  sinners  in  language  so  fully 
expressive  of  their  wretched  condition,  had  they 
not  known  that  self-confidence  was  both  a  general 
and  a  hazardous  principle  ? 

4.  I  now  beg  leave  to  appeal  to  your  con- 
sciences as  in  the  sight  of  God,  whether,  to  be 
ingenuous,  you  are  not  sen^ble  of  this  as  an  ha- 
bitual temper  ?  Are  you  not  inclined  to  think 
well  of  yourselves  ;  and  to  place  a  degree  of  con- 
fidence in  some  drcurastances,  which  you  ima- 
gine distinguish  you  from  others  ?  Are  you  not 
displeased,  when  attempts  are  made  to  debase 
man  ;  and  ready  to  declare  with  a  certain  lawyer. 
Thus  sayings  thou  reproachest  us  also  ?  Have  you  not 
often  thought,  and  perhaps  oftea  said  it,  that 
though  human  nature  is  depraved,  it  is  not  so  bad 
as  represented  ?  Do  you  not  think,  that  mail 
ought  to  be  treated  with  more  respect ;  and  that 
some  pains  should  be  taken  to  convince  him  of 
his  importance  ? 


TRUST  i'N  THEIR  OWN  RIGHTEOUSNEvSS.  IS 

The  sentiments  contained  in  those  queries  are 
piopular,  and  have  many  advocates,  whom  you 
tshould  always  look  upon  as  your  enemies.  They 
may  feed  your  pride,  and  confirm  your  confidence 
in  the  flesh ;  but  the  event  will  be  shocking. 
The  period  hastens,  when  the  Lord  will  lay  judg-^ 
inent  to  the  line^  and  righteousness  to  the  plummet^ 
and  the  bail  shall  sweep  away  the  refuge  of  liesy  and 
the  waters  shall  overflow  the  hiding  places. 

I  doubt  not,  my  brethren,  if  you  act  an  honest 
part  between  God  and  your  own  souls,  that  you 
are  now  conscious  of  such  an  aptness  to  trust  in> 
yourselves.  And  whether  you  will  confess  it  or 
not,  there  are  many  who  openly  appear  to  vindi- 
cate, as  they  imagine,  man's  injured  honoUr. 
They  tell  us  a  fine  story  concerning  the  dignity 
of  man  in  his  present  state ;  which  would  lead 
us,  could  we  credit  it,  to  think  he  had  never  fall- 
en ;  or,  that  if  he  has  fallen,  the  injury  he  re- 
ceived by  it  is  so  small,  that  he  is  capable,  with 
a  very  little  assistance,  of  recovering  himself. 
These  are  living  evidences  of  this  fondness  for, 
and  aptness  to  trust  in  self. 

I  shall  now  descend  to  a  particular  considera- 
tion of  some  of  those  things,  that  mankind,  un- 
der the  notion  of  righteousness,  place  as  the 
ground  of  their  confidence.  St.  Paul  has  enlarg-ed 
on,  and  warmly  exploded  his  own  mistake  in  this 
point  ;  having  built  his  expectation  of  heaven  on 
the  following  particulars. 

1.  Circumcised  the  eighth  day.  Circumcision 
was  a  divine  institution,  to  be  administered  to 
Abraham's  male  issue.  They  who  complied  with 
it  while  the  law  was  in  force,  obeyed  a  divine 
precept.     Our  apostle  was  not  only  circumcised. 


14  MANKIND  UNIVERSALLY  APT  TO 

but  it  was  on  the  eight Jy  day^  exactly  agreeable  to 
the  law  of  God.  Which  he  particularly  men- 
tions, because  the  Jews  would  not"  allow  it  to 
be  valid  if  performed  before  that  day,  and  look- 
ed upon  it  less  valuable  if  administered  after  it. 

2.  He  was  of  the  stock  of  Israel.  "  This,"  says 
one,  "  is  said  to  distinguish  him  from  an  Ish ma- 
elite,  or  Edomite,  who  were  circumcised,  and 
from  the  son  of  a  proselyte,  who  might  be  circum- 
cised on  the  eighth  day  ;  but  he  was  a  natural 
Israelite,  to  whom  the  various  privileges  belong- 
ed, mentioned  Rom.  ix.  4,  5.  and  therefore  had 
as  much  right  to  trust  in  the  flesh  as  any  Israelite 
whatever." 

S.  Of  the  tribe  of  Benja?jnn,  St.  Paul  had  not 
forgotten  to  which  of  the  tribes  he  belonged  ; 
and  could  boast  that  he  was  of  one  of  the  most 
honourable,  even  Benjamin  ;  a  tribe  that  main- 
tained their  fidelity  to  God,  and  their  regard  to 
his  worship,  when  the  other  tribes  revolted. 

4.  ji?i  Hebrew  of  the  Hebrews,  Meaning  that  he 
was  a  Jew  both  by  father's  and  mother's  side  ;  so 
that  in  a  strict  sense  he  was  of  the  seed  of  Abra- 
ham ;  or,  "  of  a  family  which  had  not  mixed  in 
marriage  with  the  Gentiles,"  or  other  nations. 

5.  As  touching  the  law^  a  Pharisee ;  therefore 
one  of  the  strictest  sect  among  the  Jews,  as  to  a 
religious  manner  of  life. 

6.  Concerning  zeal^  persecuting  the  church  ;  i.  e. 
the  church  of  Christ :  which  he  did  from  a  regard 
to  the  Jewish  religion  ;  supposing  that  the  Chris- 
tians were  a  deluded  set  of  people,  and  that  their 
sentiments  were  immediately  derogatory  to  the 
honour  of  God.  In  this  his  zeal  boiled  over,  and 
he  manifested  to  his  brethren  that  he  was  a  warm 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  15 

relio^ionist  ;  which  part  of  his  character  recom- 
mended him  to  those  who  were  25ealous  of  the 
law. 

7.  Touching  the  righteousness  which  is  in  the  law^ 
blameless.  So  very  strict  had  he  been  in  his  obe- 
dience to  the  law,  that  neither  himself  nor  his 
brethren  could  find  fault  with  him.. 

This  narrative  confirms  the  observation,  viz. 
That  mankind  make  their  own  righteousness  the 
ground  of  their  confidence.  For  the  V'Cry  things 
which  the  apostle  now  rejects,  lia-d  been  gain  to 
him  before.  The  same  spirit  lives  and  reigns 
still.  There  are  crowds  of  modern  Pharisees,  who, 
though  they  fall  far  behind  Saul,  as  to  the  privi- 
leges of  his  birth,  or  the  strict  manner  of  his  life, 
are  equally  self-confident.  Amo^g  the  several 
things  which  men  are  apt  to  place  confidence  in, 
I  shall  mention  tKe  following  : — 

1.  That  they  are  not  so  had  as  others.  All  who 
make  this  plea,  manifest  their  extreme  ignorance 
of  the  law  of  God,  and  the  gospel  of  Christ.  Yet 
such  there  are.  And  if  we  ipnay  believe  what 
they  say,  this  negative  righteousness,  if  you  will 
admit  the  expression,  is  esteemed  a  favourable  cir- 
cumstance, on  the  account  of  which  they  expect 
some  indulgence.  What  a  gross  absurdity !  This 
comparative  phrase,  not  so  had^  carries  in  it  a  con- 
fession of  guilt,  at  the  same  time  that  the  sinner 
would  extenuate  it ;  and  the  guilty,  whether  the 
degree  of  guilt  be  greater  or  less,  are  exposed  to 
damnation.    The  wages  of  sin  is  death. 

Suppose  you  should  see  two  criminals  arraign- 
ed at  the  bar,  the  one  for  highway  robbery,  the 
other  for  murder  ;  ,and  the  former  should  plead 
before  the  court,  as  a  circumstance  entitling  him 


16  Mankind  universally  apt  to 

to  their  mercy,  that  he  was  a  highwayman,  and 
not  a  murderer  :  you  would  look  upon  such  a 
conduct  preposterous  ;  and  be  ready  to  assure 
the  criminal,  that  the  very  thing  he  urged  in  his 
own  favour  would  be  the  cause  of  his  condemna- 
tion. And  suppose  you  should  find  the  same  per- 
son, while  under  sentence  of  death,  disposed  to 
speak  well  of  his  own  character,  as  differing  from 
that  of  his  fellow- criminal ;  doubtless  you  would 
a§k  him,  what  satisfaction  could  possibly  result 
from  a  consideration  of  such  difl'erence,  seeing 
he  would  as  surely  be  executed  as  the  other  ?  In- 
finitely more  unreasonable  do  those  men  act,  who 
hope  for  mercy  because  they  are  7iot  so  bad  a? 
others.  Sinners,  as  such,  must  be  damned  :  the 
law  and  justice  of  God  call  for  their  execution. 
What  pleasure  therefore  can  it  aflford  the  sinner 
mw^  or  will  it  afford  hereafter^  to  think,  that 
though  he  is  condemned  to  lie  in  hell  forever,  his 
character  is  not  so  heinous  as  that  of  other  sinners  I 
2.  There  are  numbers  whose  good  life  is  the 
ground  of  their  confidence  before  God.  Probably 
they  have  had  a  religious  education,  and  have 
generally  conducted  with  sobriety.  And  in  their 
dealings  with  mankind  have  carefully  adhered 
to  the  rules  of  equity.  They  have  scorned  to 
over-reach,  or  to  ketp  back  the  wages  of  the  hire- 
ling. Honest  and  punctual  in  the  payment  of  their 
debts,  they  make  no  man  call  twice  for  his  money, 
unless  absolutely  necessary  ;  but  promise  with 
caution,  and  perform  with  punctuaUty  ;  choosing 
rather  to  empty  their  purses,  than  to  forfeit  their 
word,  or  suffer  a  poor  man  to  be  impeded  in  his 
business,  and  distressed  in  his  family.  To  which 
we  add,  in  order  to  finish  the  character,  their 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  17 

extensive  liberality.     They  are  men  of  great  human- 
ity ;  soon  affected  with  the  calamities  of  others 
and  ready  to  relieve  them. 

These  men  are  highly  esteemed  by  others,  and 
useful  in  the  community.  We  heartily  wish  an 
increase  of  their  number.  Their  general  character 
bears  some  resemblance  to  that  of  Saul  the  Phar- 
isee ;  and  if  the  approbation  of  men  would 
recommend  them  to  God,  they  would  not  fail 
of  acceptance.  But  after  all,  it  must  be  said  to 
such,  one  thing  is  wanting^  and  which  is  indispen- 
sably  necessary,  viz.  to  be  brought  to  count  this 
good  life^  and  all  those  things  which  are  gain  to 
them,  but  loss^  for  the  excellency  of  the  knowledge 
of  Christ  Jesus  the  Lord.  However  strict  they 
may  be  in  their  observance  of  both  tables  of  the 
law,  we  may  venture  to  aiErm,  that  they  do  not 
exceed  Saul,  who,  as  touching  the  righteousness 
that  is  in  it,  was  blameless.  He,  like  his  brethren 
the  Pharisees  in  the  present  day,  made  a  right- 
eousness of  his  good  life^  and  entertained  no  such 
notions  of  the  Deity,  as  to  suppose  he  would  con- 
demn a  man  that  had  so  much  to  say  for  himself. 

3.  There  are  others,  who  make  a  righteousness 
oftheir  submission  to  gospel  ordinances,  and  thus 
run  counter  to  their  original  design.  Should  a 
strict  search  be  made  among  the  professors  of 
Christianity,  we  have  reason  to  conclude  that  many 
would  be  found,  who  have  no  better  foundation 
for  their  hope,  than  their  having  been  church 
members  for  a  number  of  years.  They  can  relate 
the  time  of  their  baptism,  and  of  their  admission 
to  the  Lord's  table  ;  but  cannot  give  any  clear 
account  of  their  having  been  delivered  from  the 
power  of  darkness,  and  translated  into  the  fcing- 
c 


18  MANKIK'D  UNIVERSALLY  APT  TO 

dom  of  God's  dear  Son  ;  which  is  an  event  in- 
linitely  more  important  than  the  former.  They 
seem  to  be  as  ignorant  of  the  new  birth  as  Nico- 
demus^  and  are  ready  with  him  to  say,  How  ca?i 
a  maji  be  born  again  when  he  is  old  ? 

The  principal  difference  between  their  plan  of 
acceptance  with  God,  and  that  of  Saul,  consists 
in  this ;  Saul  was  in  pursuit  of  eternal  life  on 
mere  law  :  they  blend  law  and  gospel  together. 
They  have  been  baptized,  statedly  partake  of  the 
Lord's  supper,  keep  their  place  in  the  house  of 
God,  pray  in  their  families,  do  justice  between 
man  and  man,  and  sometimes  give  to  the  poor  ; 
and  are  so  fixed  in  their  confidence  in  the  flesh, 
that  it  is  next  to  impossible  to  persuade  them 
that  they  may  be  mistaken.  He  who  tells  them, 
that  they  must  have  a  better  righteousness  than 
this ;  and  that  they  may  lose  heaven  after  their 
thirty,  forty,  or  fifty  years  standing  in  the 
church,  if  they  have  no  better  plea,  may  expect 
to  bring  upon  himself  their  displeasure.  Surely 
they  have  forgotten  the  awful  parable  of  the  ten 
virgins ;  and  that  it  is  written.  They  are  7iot  all 
Israel  that  are  of  Israel ;  or,  which  is  more  likely, 
they  have  so  closely  wrapt  themselves  up  in  their 
own  righteousness,  and  for  so  many  years  been 
persuaded  of  their  good  standing,  that  they  ward 
off  the  most  solemn  scriptures  ;  and  now,  the 
only  thing  that  leaves  room  to  hope  for  their  con- 
version is,  that  the  residue  of  the  Spirit  is  Vvith 
God,  and  when  he  works,  none  can  let  it.  He 
can  strip  them,  as  he  did  Saul,  of  all  that  is  now 
'^ain  to  them  ;  and  powerfully  incline  them  to  cast 
away  all  their  round  of  duties,  in  point  of  depend- 
ence, though  not  in  point  of  performance,  and  to 
glory  only  in  the  cross  of  Christ. 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  19 

These  are  the  very  men,  who  have  the  form, 
but  deny  the  power  of  godliness  ;  and  who  are 
capable  of  treating  with  contempt  the  times  of 
refreshing  from  the  presence  of  the  Lord  ;  those 
happy  seasons,  when  God  is  graciously  pleased  to 
pour  out  his  Spirit  upon  the  churches.  Neither 
need  we  wonder,  if  they  become  warm  in  their 
opposition,  and  treat  those  things  as  profane, 
which  Christ  and  his  real  disciples  esteem  sacred. 
For  notwithstanding  their  shew  in  the  flesh, 
they  perceive  not  the  things  of  the  Spirit  of  God. 

Here  permit  me  to  take  notice  of  w^hat,  I  appre- 
hend, is  an  abuse  of  the  Lord's  supper,  viz.  per- 
sons,  their  hurrying  themselves  into  the  church 
of  Christ,  or  their  being  hurried  by  others,  upon 
some  slight  convictions  of  sin,  or  on  account  of 
their  sober  life.  I  have  met  with  some,  who,  upon 
becoming  uneasy  in  their  minds  about  the  state 
of  their  souls,  have  manifested  a  very  great  anxiety 
to  be  received  into  the  church.  But  upon  being 
asked  the  reason  of  the  hope  that  was  in  them, 
appeared  greatly  ignorant  of  their  own  true  char- 
acter, and  of  the  way  of  life  through  Christ ; 
having  no  more  to  say  for  themselves,  than  that 
they  had  lived  long  in  the  neglect  of  their  duty, 
and  conclude  they  ought  to  join  the  church  ; 
at  the  same  time  were  incapable  of  satisfying, 
cither  themselves  or  others,  that  they  had  known 
the  truth  as  it  is  in  Jesus. 

Query — Is  it  hiridness  or  cruelty  to  persuade 
such  persons  to  come  up  to  the  ordinances  ?  Should 
not  their  Christian  friends  inform  them,  that  a 
submission  to  ordinances  lays  no  ground  for  hope  ? 
That  they  must  be  born  again  ;  and  justified  freely 
through  the  redemption  that  tlicre  is   in  Christ  ? 


20  MANKIND  UNIVERSALLY  APT  TO 

By  such  an  act  of  friendship,  they  might  be  in- 
strumental of  turning  their  solicitude  to  a  matter 
of  eternal  consequence — Am  I  in  Christ  ?-  Have  I 
ever  been  renewed  in  the  spirit  of  my  mind  ?  This 
is  the  grand  point  that  every  person,  desiring 
admission  to  the  Lord's  table,  should  previously 
settle:  for  it  is  children's  bread,  designed  for 
those  who  have  a  good  hope  through  grace*  The 
privilege  is  special,  intended  for  believers  only. 
Hence  we  read,  that  the  Lord  added  to  the  apos- 
tolic  church  daily  such  as  should  be  saved ;  i.  e. 
real  believers,  as  appears  in  the  context.  Such 
also  were  the  persons  who  composed  the  church 
in  Samaria.* 

Besides,  the  house  of  God  is  spiritual^  and  said 
to  be  built  up  with  lively  stones.  Now  the  known 
character  of  unbelievers  is,  that  they  are  dead 
in  trespasses  and  sins  :  consequently,  are  very 
unfit  materials,  with  which  to  build  this  spiritual 
house. 

The  church  of  Christ  is  chosen  out  of,  and  en- 
tirely distinct  from  the  world.  If  therefore  all 
persons  of  a  sober  life,  or  who  may  appear  to  be 
under  serious  impressions  of  mind,  are  to  be  ad- 
mitted  into  it,  it  will  unavoidably  tend  to  con« 
found  the  distinction  ;  unless  we  take  it  for  grant- 
ed that  all  such  are  real  Christians.  This,  I 
imagine,  will  be  consented  to  by  but  few.  If 
it  should,  what  becomes  of  the  important  doctrine 
of  regeneration,  or  the  special  work  of  the  Holy 
Ghost  in  the  conversion  of  a  sinner  ?  And  wherein 
consists  a  difference,  absolutely  necessary  to  be 
made,  between  morality  and  real  Christianity  f  For 
the  holy  scriptures,  and  our  acquaintance  with 

*  See  Acts  ii.  47.  with  the  preceding  verses.  Chap.  viii.  la. 


TRUST  IN  THEIR  OWN  RIGHTEOUSNESS.  21 

mankind,  unite  to  convince  us,  that  men  may- 
behave  v^ith  external  sobriety,  and  seem  to  be 
under  very  serious  exercises  of  mind,  who, 
notwithstanding,  are  ignorant  of  the  power  of 
godliness.  A  deist,  who  pours  contempt  on  all 
revealed  religion,  may  conduct  unblameably  ^  and 
many  who  live  under  the  dispensation  of  the 
gospel,  like  Felix,  may  be  made  to  tremble ;  or, 
with  Agrippa,  be  almost  persuaded  to  be  Christians ; 
or,  like  the  stony-ground  hearers,  receive  the  word 
with  joy  ;  all  this  may  be,  and  the  persons  remain 
in  unbelief.  If  so,  regeneration  is  something  more 
than  this  :  it  is  that  work  of  the  Spirit  of  God 
upon  the  sinner's  mind,  by  which  his  native  en- 
mity is  slain,  the  stubbornness  of  his  will  subdued, 
and  he  brought  to  believe  with  all  his  hearty  and 
to  rejoice  in  Christ  Jesus,  having  no  confidence 
in  the  flesh.  The  divine  influence  is  certainly 
felty  of  which,  the  subject  of  it  is  capable  of  giving 
some  account.  Strange,  my  brethren,  that  a  man 
should  pass  from  death  to  life^  be  delivered  from 
the  power  of  darkness,  and  translated  into  the 
kingdom  of  God*s  dear  Son,  and  know  nothing 
about  it !  At  least  he  wDl  know,  that  whereas  he 
was  blind,  he  now  sees.  And  I  humbly  conceive, 
that  every  candidate  for  church  membership 
should  be  in  good  measure  satisfied  that  he  is 
the  subject  of  this  great  change.  He  that  can 
rush  into  the  church,  and  rest  easy  without  such 
satisfaction,  is  in  a  condition  to  be  suspected. 

Will  you  therefore  bear  with  me,  while  I  charge 
you  before  God  and  the  Lord  Jesus  Christ,  who 
shall  judge  the  quick  and  the  dead,  to  be  more 
anxious  to  fly  for  refuge  to  the  hope  set  before 
you,  than  to  fly  into  his  visible  church  ?  for  you 


22  MANKIND  UNIVERSALLY  APT,  Sec. 

may  be  members  of  a  church,  and  at  the  same 
time  heirs  of  hell. 

Let  none  think  that  I  have  a  design  to  dis- 
courage the  proper  subjects  from  joining  the 
church  of  Christ.  God  forbid  !  You  yourselves, 
my  hearers,  have  had  repeated  opportunities  of 
knowing,  that  every  addition  to  the  church  has 
added  to  my  happiness.  Would  to  God,  that 
converts  might  come  as  the  clouds,  and  as  doves 
to  their  windows  !  All  I  have  in  view,  is  to  keep 
out  hypocrites  and  almost  Christians  ;  and  to  dis- 
suade awakened  sinners  from  substituting  the  or- 
dinances of  the  gospel  in  the  room  of  Christ  and 
his  righteousness.  And  such  an  attempt  is  neces- 
sary ;  because  persons  in  these  circumstances,  like 
31  man  drowning,  wall  catch  at  any  thing ;  and 
have  often  been  known  to  fly  into  the  church  for 
safety,  like  Joab  to  the  horns  of  the  altar. 


SERMON      II. 

THE   SINNER'S   BEST   RIGHTEOUSNESS    PROVED   TO 
BE  ESSENTIALLY  DEFICIENT. 


PHILIPPIANS,  HI.  4—9. 

IJ  tiny  other  man  thinketh  that  he  hath  ^whereof  he  might  trust  in 
the  Jlesh,  I  more  :  circumcised  the  eighth  day,  of  the  stock  of 
Israel,  of  the  tribe  of  Benjamin,  an  Hebreiv  of  the  Hebrews  ;  as 
tvuching  the  law,  a  Pharisee  ;  concerning  zeal,  persecuting  the 
church  ;  touchivg  the  righteousness  which  is  in  the  law,  blamekss. 
But  what  things  were  gain  to  me,  those  I  counted  Ims  for 
Christ  Yea,  doubtless,  and  I  count  all  things  hut  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord  :  for  whom 
I  have  suffered  the  loss  of  all  things,  and  do  count  them  but  dungy 
that  I  may  win  Christ,  and  be  found  in  him,  not  having  mine 
own  righteousness,  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is  of  God 
by  faith* 

1  PROCEED  to  the  second  thing  pro- 
posed, which  is  to  shew,  that  a  sinner's  best  right- 
eousness is  essentially  defective  ;  therefore  not  to 
be  mentioned  in  point  of  acceptance  with  God. 

Righteousness  is  conformity  to  a  divine  rule : 
this  rule  is  the  law  of  God.  If  therefore  our 
obedience  answers  to  its  requirements,  it  is  ac- 
cepted :  if  it  fails  in  one  point,  it  is  rejected. 

That  the  divine  law  is  the  rule  of  righteousness, 
will  be  readily  granted.  It  remains  then  that  we 
inquire  into  its  nature,  in  order  to  assi^.t  us  in 
bringing  our  obedience  to  the  trial. 


24  THE  SINNER'S  BEST  RIGHTEOUSNESS 

The  law  of  nature,  under  which  man  was,  In 
his  primitive  state,  was  inscribed  on  his  heart. 
"  That  such  a  law  was  connate  with,  and  as  it 
were,  implanted  in  the  man,  appears  from  the 
relicks,  which,  like  the  remains  of  some  noble 
building,  are  still  extant  in  every  man ;  namely, 
from  these  common  notions,  by  which  the  hea- 
thens themselves  distinguished  right  from  wrongs 
and  by  which  they  were  a  law  to  themselves ; 
which  shews  the  work  of  the  law  written  in  their 
hearts^  their  consciences  bearing  witness."  *  By 
this  law,  man  was  required  to  love  the  Lord  his 
God  with  all  his  heart,  with  all  his  soul,  and  with 
all  his  mind  ;  and  as  his  love  was  to  be  supreme^  so 
his  obedience  was  to  be  perfect.  That  man  in  his 
state  of  innocence  was  under  the  most  sacred  obli- 
gations to  love  suprejiiely^  and  to  obey  perfectly^  none 
will  offer  to  deny.  But  alas,  he  sinned  and  fell ! 
The  effects  of  this  act  of  disobedience,  at  least  some 
of  them,  became  immediately  apparent.  Guilt, 
fear,  and  alienation  from  God,  appeared  in  the  be- 
haviour of  the  apostate  pair  ;  of  which  their  pos- 
terity, by  virtue  of  that  federal  relation  they  stood 
in  to  them,  became  partakers  ;  and  as  fast  as  the 
world  was  peopled,  native  corruption  was  propa- 
gated :  and  from  this  source  actual  sins  proceeded. 

After  a  number  of  years  had  elapsed,  and  the 
law  of  nature  was  almost  obliterated  by  that  flood 
of  iniquity  that  had  taken  place,  the  Lord  Jehovah 
issued  an  edition  of  the  law  from  mount  Sinai, 
with  the  most  dreadful  circumstances  ;  the  design 
of  which  was,  to  let  mankind  know,  that  though 
they  had  forgotten  their  obedience,  Jehovah  had 
not  forgotten  his  law  ;  and  to  inform  them,  that 

*  Dr.  Witsius,  in  his  CEconomy  of  the  Covenants. 


ESSENTIALLY  DEFICIENT.  25 

though  they  had  lost  their  ability  perfectly  to  obey, 
the  divine  Lawgiver  had  not  lost  his  authority  to 
command.  These  commands  were  written  on 
tables  of  stone^  to  denote  their  perpetuity  ;  and 
deposited  in  the  ark.  And  though  the  ark  and 
the  tables  of  stone  are  lost,  the  law  remains,  and 
will  remain,  so  far  as  it  is  morale  a  rule  of  right- 
eousness. God  forbid  that  we  should  once  suppose 
that  it  has  either  been  abrogated  or  relaxed  ! 
This  would  be  to  reflect  upon  its  adorable  Author. 
Its  precepts  are  transcribed  in  the  New  Testament. 
When  a  Pharisee  asked  our  divine  Lord,  Which  is 
the  great  commandment  in  the  law  ?  instead  of  hint- 
ing that  it  was  either  relaxed  or  abolished,  he 
readily  replied,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  hearty  &c.  and  thy  neighbour  as  thyself. 
On  these  two  commandments  hang  all  the  law  and  the 
-prophets.  Compared  with  the  following  words  of 
St.  Paul ;  Thou  shalt  not  commit  adultery^  Thou  shalt 
not  kill^  Thou  shalt  not  steals  Thou  shalt  not  hear  false 
witness^  Thou  shalt  not  covet :  And  if  there  be  any 
other  commandment^  it  is  briefly  comprehended  in  this 
sayings  namely^  Thou  shalt  love  thy  neighbour  as  thyself 
In  these  places,  together  with  those  referred  to  in 
the  margin,  there  are  parts  of  the  moral  law  in- 
sisted on  ^  which  are  a  plain  proof  of  its  perpe- 
tuity. To  which  I  add  that  memorable  passage  in 
Matt.  V.  Think  not  that  I  am  come  to  destroy  the  law 
&r  the  prophets  :  I  am  not  come  to  destroy^  but  to  fulfil. 
For  verily  I  say  unto  you,  till  heaven  and  earth  pass, 
one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law, 
till  all  be  fulfilled.  Whosoever,  therefore,  shall  break 
one  of  these  least  commandments,  and  shall  teach  men  so, 
he  shall  be  called  the  least  in  the  kingdom  of  heaven. 


26  THE  SINNER'S  BEST  RICHTEOUSNESS 

Here  our  blessed  Lord  not  only  clears  himself  of 
«  design  to  supersede  the  law,  by  the  promulga- 
tion of  his  gospel ;  but  also  threatens  the  persons 
who  shall  dare  to  teach  such  a  sentiment. 

As  to  the  nature  of  this  law,  which  we  have 
proved  continues,  I  would  observe, 

1.  That  it  is  holy.  This  it  must  be,  as  it  is  the 
law  of  an  infinitely  holy  God. 

2.  It  hjust.  If  it  is  the  law  of  God,  it  must 
be  so  ;  because  he,  who  ever  acts  agreeably  to 
the  strictest  rules  of  righteousness,  would  never 
lay  down  as  the  rule  of  moral  action,  a  law  that  is 
unjust  in  its  demands. 

3.  It  is  exceedingly  broad,  reaching  even  to  the 
thoughts  and  intents  of  the  heart.  Thus  Christ 
explains  it ;  7^e  have  heard  that  it  was  said  of  old 
time.  Thou  shalt  not  conwiit  adultery.  But  I  say  unto 
you.  That  whosoever  looketh  on  a  woman  to  lust  after 
her,  hath  committed  adultery  with  her  already  in  his 
heart,  A  lustful  look  is  heart  adultery.  If  a  man 
indulges  in  heart  one  secret  lust,  even  suppose  it 
is  never  actually  gratified,  such  is  the  nature  of 
this  law,  that  he  is  deemed  and  treated  by  it  as 
a  transgressor.  In  this  the  divine  differs  from 
human  laws.  The  latter  having  nothing  to  do 
with  thoughts,  only  condemn  for  actions  :  the 
former  condemns  for  the  sins  of  the  heart.  And 
thus  it  is  necessary  it  should  be,  because  thoughts 
are  as  open  to  the  view  of  Jehovah  as  actions, 
and  when  sinful,  are  no  less  abominable.  A  thor- 
ough conviction  of  the  extent  of  the  law,  would 
make  a  man  tremble.  Suppose  your  breasts  were 
transparent,  and  your  thoughts  visible ;  so  that 
he  who  sits  next  to  you,  could  observe  all  that 
passes  within  ;  who  of  you  would  not  shudder  ? 


ESSE-NTIALLY  DEFICIENT.  2? 

And  would  you  fear  that  man  should  know  your 
secret  imaginations  ?  Tremble  then,  O  sinner  !  for 
to  God,  whose  eyes  are  like  a  flame  of  fire,  all 
things  are  naked,  and  even  hell  is  said  to  be  with- 
out a  covering  !  This  then  is  one  of  the  require- 
ments of  the  law,  even  truth  in  the  inward  parts  ; 
a  conformity  of  soul  to  it  in  every  instance  without 
exception.  A  want  of  such  conformity  is  a  want 
of  righteousness ;  on  account  of  which  the  man 
is  condemned  by  the  law. 

The  law  requires  perfect  obedience  as  the  con- 
dition of  life ;  that  is,  obedience  that  is  univer- 
sal and  uninterrupted.  Universal :  for  whosoever 
shall  keep  the  whole  law^  and  yet  offend  in  one  pointy 
he  is  guilty  of  all.  Uninterrupted  :  for  it  is  writ- 
ten. Cursed  is  every  one  that  coNriNUETH  not  in  all 
things  which  are  written  in  the  book  of  the  law  to 
do  them.  By  this  rule  our  obedience  is  to  be  tri- 
ed, in  order  to  determine,  whether  we  shall  stand 
or  fall  in  consequence  of  doing  some  good  thing. 
The  inquiry  rests  entirely  on  these  two  particu- 
lars :  Are  we  in  heart  and  in  life  what  the  law 
requires  we  should  be  ?  Are  we  satisfied  before 
God,  that  we  have  a  perfect  conformity  of  soul 
to  the  nature  and  demands  of  his  law  ?  Have  we 
never  violated  the  law  in  heart,  by  indulging  un- 
ruly passions ;  such  as  covetousness^  revenge^  pride, 
kc.  ?  If  we  have  swerved  in  heart  from  this  per- 
fect law,  in  a  single  instance,  it  neither  admits  re- 
pentance, nor  accepts  sincerity,  but  condemns  us. 
If  so,  we  are  all  condemned  ;  for  we  are  all  con- 
scious that  naturally  we  are  destitute  of  this  con- 
formity. 

Again — Let  the  sinner  examine  tlie  obedience 
of  his  life.     Has  it  been  constant^  since  he  became 


28  THE  SINNER'S  BEST  RIGHTEOUSNESS 

capable  of  distinguishing  good  from  evil  ?  Has 
he  always  delighted  in  the  divine  law,  and  never 
turned  aside  from  the  path  of  duty  ?  Has  his  obe- 
dience been  universal  to  every  precept  without 
exception  ?  Has  he  not  failed  in  one  instance  ?  If 
he  has,  the  living  oracles  declare  he  is  guilty  of  all. 
But  it  is  unnecessary  to  enlarge,  seeing  every 
mouth  is  stopped,  and  all  the  world  become  guilty 
before  God.  Every  man  knows,  that  he  falls 
short  of  the  requirements  of  the  law,  both  in  heart 
and  life  ;  consequently,  his  righteousness  is  essen- 
tially deficient. 

How  unreasonable  is  it  then,  for  men  to  intro- 
duce  works  of  righteousness  done  by  them,  in 
order  to  recommend  them  to  God,  when  his 
law  requires  and  will  dispense  with  nothing  less 
th2in  perfect  obedience  as  the  condition  of  his  fa- 
vour,  and  they  themselves  acknowledge  that 
their  obedience  is  imperfect  ?  Should  they  not 
rather  fear  and  tremble,  seeing  they  fall  so  far 
short  of  what  the  law  requires  ? 

Objection.  Perhaps  it  will  be  said,  in  opposition 
to  the  preceding  sentiments,  that  it  would  be 
unjust  in  God  to  require  more  of  us,  than  in  our 
present  circumstances  we  are  able  to  perform  ; 
that  the  gospel  is  a  "  remedial  law,"  designed 
to  soften  the  rigour  of  the  former  constitution, 
and  to  render  the  terms  of  acceptance  more  easy, 
by  substituting  sincere  in  the  room  of  perfect  obe- 
dience ;  that  Jesus  Christ  died  to  atone  for  the 
imperfections  of  our  obedience,  insomuch  that 
we  need  not  doubt  of  salvation,  if  we  sincerely 
do  as  well  as  we  can. 

Reply »  The  law  was  given  to  man,  while  in 
his  state  of  innocence,  at  which  time  his  abilities 


ESSENTIALLY  DEFICIENT.  29 

were  equal  in  every  respect  to  its  demands.  God 
required  no  more  of  him  than  he  had  power  to 
perform.  His  present  incapacity  is  an  effect  of 
his  sin,  and  subsequent  to  the  existence  of  the 
law ;  consequently  it  cannot  be  unjust  in  God 
to  require  perfect  obedience  of  him,  he  being 
now  morally  unable  to  yield  it ;  unless  is  can  be 
supposed  that  with  the  sinner's  loss  of  ability  to 
perform,  the  Deity  has  lost  his  authority  to  com- 
mand. A  shocking  supposition  !  Is  not  the  au- 
thority of  God  over  his  creatures  invariably  the 
same,  notwithstanding  any  alterations  that  may 
take  place  in  them  ?  Doubtless.  Whose  fault 
is  it  that  we  labour  under  a  moral  inability  to 
yield  perfect  obedience  to  the  divine  law  ?  Our 
own.  surely.  Shall  we  then  plead  that  impotence, 
which  is  an  effect  of  our  wickedness^  as  a  reason 
why  God  should  be  less  strict  in  his  demands  ? 
Suppose  you  should  lend  your  friend  in  good  cir- 
cumstances, a  thousand  pounds,  payable  at  a  cer- 
tain time  ;  and  he  should  spend  his  estate  at  a 
gaming  table,  and  thereby  become  reduced  to 
poverty  ;  would  his  inability  render  it  unjust  in 
you  to  demand  your  money,  or  dissolve  his  obli- 
gation to  pay  it  ?  Verily,  whatever  might  be  his 
condition,  your  demand  would  be  indisputably 
just,  and  his  obligation  not  to  be  called  in  ques- 
tion. 

Many  things  might  be  insisted  on,  in  answer 
to  the  objection,  viz.  that  the  gospel,  instead  of 
being  designed  to  abate  the  rigour  of  the  law, 
reveals  a  righteousness  for  the  justification  of  the 
sinner,  that  is  in  every  respect  adequate  to  its  re- 
quirements.    If  so,  there  is  no  necessity  of  a  re^ 


so  TME  SirCNER'S  BEST  RIGHTEOUSNESS 

laxation  of  it.  This  will  be  the  subject  of  the 
next  discourse. 

Again — If  the  law  of  God  in  its  original  state, 
was  perfect,  and  in  every  respect  consistent  with 
the  perfections  of  the  divine  nature,  such  as  be- 
came a  God  to  give,  and  the  creature  to  obey,  how 
can  it  be  relaxed  ?  Can  it  be  altered  without  in- 
jury ?  Is  it  possible  that  it  should  undergo  a 
change,  and  yet  retain  its  perfection  ? 

Farther — If  the  law  admits  sincere  instead  of 
fcrfect  obedience,  in  consequence  of  the  intro- 
duction of  the  gospel,  how  comes  it  to  pass,  that 
Christ  and  his  apostles  taught  the  perpetuity  of 
the  law,  and  assure  us  that  whosoever  shall  of- 
fend in  one  point  is  guilty  of  all  ?  More  than  this 
it  never  required. 

The  friends  of  these  opinions  "  run  themselves 
insensibly,"  says  a  late  judicious  divine,  "  into  the 
grossest  inconsistence.  They  hold  that  God  in 
mercy  to  mankind  has  abolished  that  rigorous 
constitution  or  law,  that  they  were  under  origin- 
ally ;  and  instead  of  it,  has  introduced  a  more 
mild  constitution,  and  put  us  under  a  new  law, 
which  requires  no  more  than  imperfect  sincere 
obedience,  in  compliance  with  our  poor  infirm 
impotent  circumstances,  since  the  fall. 

"  Now  how  can  these  things  be  made  consist- 
ent ?  I  would  ask,  what  law  these  imperfections  of 
our  obedience  are  a  breach  of?  If  they  are  a 
breach  of  no  law  that  we  were  ever  under,  then 
they  are  not  sins.  And  if  they  be  not  sins,  what 
need  of  Christ's  dying  to  satisfy  for  them  ?  But 
if  they  are  sins,  and  the  breach  of  some  law,  what 
law  is  it  r  They  cannot  be  a  breach  of  their  new 
law  ;  for  that  requires  no  other  than  imperfect 


ESSENTIALLY  DEFICIENT.  $1 

obedience,  or  obedience  with  imperfections  ;  and 
therefore  to  have  obedience  attended  with  im- 
perfections, is  no  breach  of  it  ;  for  it  is  as  much 
as  it  requires.  And  they  cannot  be  a  breach  of 
their  old  law  ;  for  that,  they  say,  is  entirely  abol- 
ished, and  we  never  were  under  it.  They  say 
it  would  not  be  just  in  God  to  require  of  us  per- 
fect obedience,  because  it  would  not  be  just  in 
God  to  require  more  than  we  can  perform,  or 
to  punish  us  for  failing  of  it.  And  therefore,  by 
their  own  scheme,  the  imperfections  of  our  obe- 
dience do  not  deserve  to  be  punished.  What 
need  therefore  of  Christ's  dying  to  satisfy  for 
them  ?  What  need  of  his  suffering  to  satisfy  for 
that  which  is  no  fault,  and  in  its  own  nature  de- 
serves no  siffering  ?  What  need  of  Christ's  dying 
to  purchase,  that  our  imperfect  obedience  should 
be  accepted,  when,  according  to  their  scheme,  it 
would  be  unjust  in  itself  that  any  other  obedience 
than  imperfect  should  be  required  ?  What  need 
of  Christ's  dying  to  make  way  for  God's  accept- 
ing such  an  obedience,  as  it  would  be  unjust  in 
him  not  to  accept  ?  Is  there  any  need  of  Christ's 
dying  to  prevail  with  God  not  to  do  unricrht- 
eously  ?  If  it  be  said  that  Christ  died  to  satisfy 
that  old  law  for  us,  that  so  we  might  not  be  un- 
der it,  but  that  there  might  be  room  for  our  be- 
ing under  a  more  mild  law ;  still  1  would  in- 
quire, what  need  of  Christ's  dying  that  we  might 
not  be  under  a  law,  which  (by  their  principles)  it 
would  be  unjust  that  we  should  be  under,  wheth- 
er Christ  had  died  or  no,  because  in  our  present 
state  we  are  not  able  to  keep  it  ?"*    Ihe  glaring 

^  Pjcidcnt  Edwards  on  tl^e  Freedom  of  the  Wil',  paje  rjC,  159. 


32  THE  SINNER'S  BEST  RIGHTEOUSNESS 

inconsistencies  which  this  author  has  judiciously 
pointed  out,  I  apprehend,  can  never  be  reconciled 
upon  these  principles.     I  now  proceed, 

'  III.  To  shew  that  the  sinner,  upon  his  becom- 
ing experimentally  acquainted  with  the  grace  of 
the  gospel,  is  thereby  led  to  renounce  all  con- 
fidence in  the  flesh  ;  and  to  expect  acceptance 
with  God,  only  on  account  of  that  righteousness 
which  is  through  the  faith  of  Christ. 

This  observation  is  contained  in,  and  proved 
by  the  text.  But  what  things  were  gain  to  7ne 
(while  a  Pharisee)  these  I  counted  loss  for  Christy 
(upon  my  conversion  to  Christianity.)  Tea^  doubt* 
less^  and  I  (do  now,  as  a  beli  er  in  Jesus  and  an 
apostle)  count  all  things  (whether  birth  privileges, 
legal  observances,  submission  to  gospel  ordinances, 
zeal,  diligence,  and  fidelity  in  the  r:  inistry,  &c.) 
hut  Loss^for  the  excellency  of  the  knowledge  of  Christ 
Jesus  viy  Lord :  for  whom  I  have  suffered  the  loss  of  all 
things  (of  all  things  as  explained  above  ;  and  of  all 
temporal  good  things,  such  as  the  good  opinion 
of  my  countrymen,  the  way  to  wealth  and  prefer- 
ment, a  fixed  and  quiet  habitation  ;  and  instead 
of  these  I  became  exposed  to  bonds,  stripes, 
and  imprisonment :  yea,  and  death  itself;)  and 
do  count  them  but  dung  that  I  may  win  Christy  (who 
is  alpha  and  omega,  the  sum  total  of  the  Chris- 
tian's treasure)  and  be  found  in  him  (to  such  there  is 
no  condemnation  ;  Rom.  viii.  1.)  7iot  having  mine 
own  righteousness^  which  is  of  the  law^  but  that  which 
is  through  the  faith  of  Christy  the  righteousness  which 
is  of  God  by  faith. 

This  passage  is  plain  and  striking.  In  it  St. 
Paul  assures  us  what  his  views  had  been,  so  long 


ESSENTIALLY    DEFICIENT.  35 

as  he  remained  ignorant  of  the  glorious  gospel ; 
and  declares  in  the  most  explicit  manner,  that  the 
high  esteem  he  had  long  entertained  for  his  own 
obedience  was  entirely  removed,  by  an  acquaint- 
ance with  the  riches  of  grace.  Observe  the  pains 
he  takes  to  explode  his  own,  and  extol  the  right- 
eousness of  Jesus.  He  views  them  in  contrast, 
tramples  on  the  one,  and  glories  in  the  other. 
The  eyes  of  his  mind  having  been  opened,  he  sees 
that  all  his  attempts  to  obtain  the  divine  favour, 
by  a  course  of  obedience,  were  loss  ;  a  loss  of  time, 
and  a  loss  of  labour  ;  and  that  if  God  had  not 
plucked  him  as  a  brand  from  the  burning,  he 
should  have  lost  his  immortal  soul ! 

It  is  observable,  that  he  does  not  only  renounce 
his  own  righteousness,  which  he  explains  as  being 
§fthe  law  ;  but  that  he  does  it  in  the  most  positive 
manner,  and  with  a  high  degree  of  contempt. 
Tea^  doubtless^  and  I  count  all  things  but  loss — He 
came  to  this  conclusion,  upon  the  clearest  convic- 
tion of  its  truth.  In  no  principle  was  he  more 
fully  established,  than  that  his  ov/n  righteousness 
was  loss  and  dung^  or  dogs^  meat^  as  some  choose 
to  read  the  latter  Greek  word,  cy.v^a-hcc  {skubala.^ 
But  the  former  translation  conveys  the  apostle's 
idea  in  a  more  emphatic  manner,  it  being  what 
even  dogs  themselves  would  reject. 

In  language  like  this  we  find  the  church  speak- 
ing, Isaiah  Ixiv.  6.  But  we  are  all  as  an  unclean 
things  and  all  our  righteousnesses  are  as  filthy  rags. 
Rags  are  insufficient  to  cover  the  body,  and  to 
keep  it  warm  :  so  the  sinner's  best  righteousness 
is  absolutely  insufficient  to  clothe  his  naked  soul, 
and  to  secure  it  from  the  wrath  of  God,  and  the 
curses  of  his  law.     Rags  are  an  evidence  of  pov- 


34  THE  SINNER'S  BEST  RIGHTEOUSNESS 

erty  :  so  man's  righteousness,  when  compared 
with  the  law  of  God,  manifest  that  he  is  poor, 
and  wretched.  Rags  render  a  man  slighted  :  so 
he  who  appears  in  his  own  righteousness  will  be 
set  at  nought.  Except  your  righteousness  exceed  the 
righteousness  of  the  scribes  and  Pharisees^  (such  a 
righteousness  was  Saul's,  for  he  was  a  Pharisee) 
ye  shall  in  no  case  enter  into  the  kingdom  of  heaven. 

But  the  prophet  adds  to  the  phrase,  saying,  all 
our  righteousnesses  are  as  filthy  rags.  How  loath- 
some must  he  be  to  you  who  appears  in  filthy 
rags  ?  Infinitely  more  so  must  he  appear  to  Jeho- 
vah, who  introduces  his  own  righteousness  as  the 
ground  of  his  hope  and  the  reason  of  his  acceptance. 

Here,  my  brethren,  you  observe  an  agreement 
in  sentiment,  concerning  the  sinner's  righteous- 
ness, between  a  great  prophet  and  a  great  apostle. 
The  courtly  Isaiah  does  not  think  it  mean,  or 
unbecoming,  to  use  one  of  the  lowest  con\pari- 
sons,  when  the  nature  of  the  subject  requires  it ; 
in  which  he  is  followed  by  one  of  the  most  learn- 
ed of  the  apostles. 

It  is  equally  obvious  in  the  text,  that  the  same 
grace  which  incHned  St.  Paul  to  renounce  all  con- 
fidence in  the  flesh,  did  also  lead  him  to  trust 
alone  for  justification  before  God  to  the  finished 
rio'hteousness  of  Christ ;  not  having  mine  own  right- 
eousness ^  which  is  of  the  law^  hut  that  ivhich  is  through 
ihe  faith  of  Christ,  the  righteousness  which  is  of  God  by 
fdiih*  This  righteousness  is  through  the  faith  of 
Christy  and  of  God  by  faith  ;  expressions  of  nearly 
the  same  import.  It  h  of  God,  as  he  appointed  it, 
and  will  accept  it,  as  the  sole  reason  of  the  sinner's 
discharge  from  condemnation,  and  admission  to 
eternal  glory.     And  it  is  of  Christy  as  he  hath 


ESSENTIALLY    DEFICIENT.  35 

manifested  it ;   having  made  an  end  of  sins^  and 
made  reconciliation  for  iniquity^  and  brought  in  ever- 

LASTING   RIGHTEOUSNESS. 

The  phrase  by  faith  ^  is  expressive  of  the  use  of 
faith  in  the  business  of  justification,  viz.  that  it 
is  by  faith  in  the  word  of  God,  that  the  sinner 
discovers  the  glory,  suitableness  and  perfection 
of  the  divine  righteousness,  becomes  persuaded 
that  it  is  an  infallible  ground  of  hope,  and  is 
thereby  influenced  to  venture  his  naked  soul  upon 
it.  This  is  the  righteousness  in  which  the  apostle 
prays  to  be  found,  while  he  peremptorily  rejects 
all  other. 

The  conversion  of  St.  Paul  will  readily  be  al- 
lowed to  be  genuine ;  and  he  a  pattern  to  them, 
who  should  after  him  believe  in  Christ  to  ever- 
lasting life.  Consequently  every  true  convert  will 
be  like  minded.  Like  causes  will  produce  like 
effects.  All  who  are  under  the  influence  of  the 
same  grace,  will  glory  only  in  the  cross  of  Christ. 
And  however  they  may  differ  in  some  things  of 
less  importance,  they  will  not  differ  in  the  grand 
points  of  the  gospel.  While  they  meet  in  differ- 
ent places  for  the  service  of  God,  worship  in  differ- 
ent modes,  and  are  distinguished  by  different 
names,  they  are  still  one  in  Christ  Jesus.  Their 
supreme  wish  is  to  win  Christ,  and  to  be  found 
in  him  ;  counting  their  own  righteousness  but 
loss  and  dung.  Such  are  the  discoveries  that  are 
made  to  their  minds,  by  the  Spirit  of  God,  of 
the  extent  and  spirituality  of  the  law,  that  they 
at  once  find  it  a  ministration  of  deaths  and  that  their 
best  obedience  will  not  stand  the  trial.  On  the 
other  hand,  they  have  such  clear  views,  by  faiths 
of  the  adorable  merits  of  Jesus,  in  their  all-atoning 


56  THE  SINNER'S  BEST  RIGHTEOUSNESS 

Virtue,  that  they  rejoice  in  him,  having  no  con- 
fidence in  the  flesh. 

I  pass  now  to  some  practical  improvement. 

1.  Having  proved  the  universality  and  danger 
of  this  spirit  of  self-confidence,  it  seems  necessary 
to  caution  you  against  it.  Nothing,  we  find,  is 
more  natural  to  man,  neither  can  any  thing  be 
more  hazardous,  than  to  trust  in  himself.  This 
spirit,  if  permitted  to  govern,  will  lead  you  into 
inconceivable  misery  ;  because  under  its  influence 
you  trust  to  something  for  acceptance  with  God 
that  is  essentially  wrong  ;  a  righteousness  that  will 
not  bear  the  trial.  And  at  the  same  time  that 
you  run  this  dreadful  risk,  you  despise  the 
riches  of  God's  goodness  in  providing  a  better 
righteousness  than  your  own ;  and  contemn  the 
Author  of  eternal  salvation.  Such  wickedness, 
depend  upon  it,  wiU  not  pass  with  impunity. 

2.  From  the  preceding  discourse  it  is  plain  in 
what  sense  the  apostle  renounced  all  works  done 
by  him,  whether  before  or  after  believing,  viz. 
in  point  of  dependence.  He  had  no  intention  to 
teach  us  that  the  law  was  relaxed,  or  that  our 
obligation  to  obedience  was  in  any  degree  weak- 
ened. Far  be  it  from  him  to  lead  men  to  treat 
the  divine  law  with  indifference.  The  point  he 
laboured  in  his  several  epistles,  with  the  greatest 
perspicuity,  is  to  beat  men  off",  not  from  obedience 
to  the  law,  considered  as  duty,  but  from  trusting 
in  it  for  justification,  either  in  whole  or  in  part. 
It  was  no  grief  to  him  that  he  had  lived  a  sober 
life  ;  of  this  he  did  not  repent  :  but  he  repented 
bitterly,  that  he  had  made  so  great  a  mistake  in 
the  matter  of  acceptance  with  God,  as  to  look  for 


ESSENTIALLY   DEHCIENT.  Sj 

the  divine  favour  on  the  footing  of  his  own  doings. 
By  this  conduct  he  robbed  God  of  his  honour, 
Christ  of  the  glory  of  his  complete  righteousness, 
and  entirely  set  aside  the  glorious  plan  of  redemp- 
tion revealed  in  the  go>pel.  In  the  same  sense 
should  every  man  absolutely  reject  his  best  obedi- 
ence :  and  doubtless  he  will  do  it,  if  he  is  ac- 
quainted with  the  nature  of  the  law  and  the  grace 
of  the  gospel.  As  to  the  law,  it  condemns  for 
one  failure ;  consequently,  he  who  is  sensible  of 
thousands  in  the  course  of  his  obedience,  will  not 
dare  to  introduce  it  as  the  reason  of  his  accept- 
ance. And  as  to  the  gospel,  it  reveals  a  right- 
eousness for  the  justification  of  the  ungodly,  that 
was  wholly  finished  by  Jesus  Christ,  and  to  which 
no  sinner  has  any  claim,  on  account  of  what  he 
has  done  or  can  do.  Not  of  works^  lest  any  ?nan 
should  boast, 

3,  From  hence  I  observe,  that  the  real  believer 
will  as  fully  reject  all  self-confidence  as  open  pro- 
faneness.  A  man  may  turn  from  swearing,  un- 
cleanness,  drunkenness,  &c.  to  the  profession  and 
practice  of  godliness,  and  remain  at  the  same  time 
warmly  attached  to  his  own  righteousness.  That 
very  alteration  of  his  conduct,  of  which  he  is  sen- 
sible, and  others  observe,  is  a  ground  of  his  con- 
fidence. He  is  pleased  with  it,  and  secretly  thinks 
himself  better  than  others.  Such  were  the  Phari- 
sees, in  the  days  of  Christ :  they  looked  upon 
themselves  as  holy,  and  despised  their  neighbours. 
This  self-confidence  was  their  bane. 

I  beseech  you,  suffer  the  word  of  exhortation. 
Examine  yourselves,  whether  you  have  ever  been 
led  to  count  all  but  loss,  for  the  excellency  of  the 
knowledge  of   Christ  Jesus  the  Lord  ?    Ye  old 


38       THE  SINNER'S  RIGHTEOUSNESS  DEFICIENT. 

professors,  ye  long  established  Christians,  are  you 
built  on  the  foundation  of  the  apostles  and  proph- 
ets, Jesus  Christ  himself  being  the  chief  corner 
stone  ?  Do  you  rest  infinitely  satisfied  with  him  ? 
and  is  he  dearer  to  you  than  every  other  object  ? 
Have  you  been  brought  to  rejoice  in  the  glories 
of  his  character,  and  his  spotless  righteousness  ? 
and  are  you  anxious  to  place  the  crown  on  his 
head  ?  Or  have  you  some  secret  reserve  ?  Do 
your  hearts  suggest  some  plea  besides  Christ  ? 
Paul  renounced  every  thing  for  him  ;  he  had 
nothing  to  desire  but  to  be  found  in  him.  May 
this  be  your  case ;  may  this  be  mine  !  For  should 
we  hold  up  both  hands  against  the  flagrant  vices 
of  the  day,  and  bear  open  testimony  against  grow- 
ing profaneness,  and  at  the  same  time  indulge  this 
self-righteous  spirit,  we  shall  finally  be  placed 
with  the  workers  of  iniquity. 


SERMON     III, 


IMPUTED   RIGHTEOUSNESS    ONE   OF   THE    GLORIES 
OF  THE  GOSPEL. 


ROMANS,   iv.    6. 

£vcn  as  David  also  descrthith  the  blessedness  of  the  -man   unt9 
ivhom   God  tmputeth  righteousness  ivithout  lusrks. 

OT.  Paul's  design  in  this  chapter,  and  in 
a  great  part  of  this  epistle,  is  to  distinguish  be- 
tween justification  by  the  deeds  of  the  law,  and 
by  the  righteousness  of  faith.  The  former  senti- 
ment he  had  early  imbibed,  and  warmly  promot- 
ed, till  it  pleased  God  to  call  him  by  his  grace  ; 
after  which  he,  with  equal  zeal  and  diligence, 
preached  the  very  faith  he  had  laboured  to  de- 
stroy. The  text  and  context  afford  us  a  striking 
instance  of  his  alteration  of  mind,  and  solicitude 
to  propagate  his  new  opinion  ;  between  which,  and 
the  principles  of  his  education,  there  is  an  evident 
contrast.  The  language  of  one  is,  Do  and  live  : 
the  other  speaketh  expressly,  Abraham  believed 
God,  and  it  was  counted  unto  him  for  righteousness. 
Now  to  him  that  worketh  is  the  reward  not  reckoned  of 
grace,  but  of  debt.  But  to  him  that  worketh  not,  but 
believeth  on  him  that  just'ifieth  the  ungodly,  his  faith  is 
counted  for  righteousness  ;  q.  d.  the  labourer  is  wor- 
thy of  his  hire.  What  a  man  receivcth  as  a 
reward  for  his  industry,  is  not  of  grace,  but  of 
debt.     He  wrought  for  it,  and  may  claim  it.     So, 


40  IMPUTED  RIGHTEOUSNESS  ONE  OF 

if  any  man  should  insinuate  that  the  sinner  is  jus- 
tified before  God  in  consequence  of  good  works 
done  by  him,  he  destroys  the  doctrine  of  grace ; 
and  the  testimony  of  David  is  introduced  to  con- 
firm the  important  truth — Even  as  David  also  de- 
scribeth  the  blessedness  of  the  man  unto  whom  God 
imputeth  righteousness  without  works. 

The  authority  of  Abraham  and  David  had  great 
weight  with  many  to  whom  St.  Paul  was  called 
to  preach  and  write.  Abraham,  the  father  of  the 
faithful,  was  justified  by  faith  without  the  deeds 
of  the  law ;  and  David,  a  man  after  God's  own 
heart,  and  an  inspired  prophet,  describes  the  bless- 
ed man  to  whom  a  righteousness  is  imputed 
without  works,  saying.  Blessed  is  the  7nan  wJjose 
iniquities  are  forgiven^  and  whose  sins  are  covered. 
Blessed  is  the  ?iian  to  whom  the  Lord  will  not  impute 
sin.  This  quotation  is  out  of  Pbalm  xxxii.  The 
text  is  St.  Paul's  comment  on  it ;  who,  as  he  was 
inspired  by  the  same  Spirit,  must  be  allowed  to 
understand  the  meaning  of  the  royal  prophet  in- 
fallibly. So  far  then  is  our  apostle  from  treating 
the  doctrine  of  imputed  righteousness  as  novels  un^ 
scriptural^  or  absurd^  that  he  assures  us  it  was  an 
article  of  David's  creed,  and  taught  in  the  verses 
he  had  cited.  David  speaks  of  the  forgiveness  of 
sin,  and  of  its  non-iinputatioii,  but  does  not  use 
the  phrase  imputed  righteousness.  St.  Paul  informs 
us,  in  his  exposition  of  the  words,  that  this  is 
their  import — Blessed  is  the  man  to  whom  the  Lord 
imputeth  righteousness  without  works.    Here  we  have, 

I.  A  righteousness  spoken  of, 

II.  Which    God   is    said   to   impute   without 
works  ; 


THE  GLORIES  OF  THE  GOSPEL.  41 

HI.    And  their  blessedness   declared   who   are 
justified  by  this  imputed  righteousness. 

I.    A  righteousness  spoken  of. 

The  subject  of  St.  Paul's  discourse  v$>  justification 
in  the  sight  of  God  ;  therefore  the  righteousness 
he  pleads  for  is  such  as  is  calculated  to  justify  in 
this  sense.  In  the  sequel  he  carefully  excludes 
the  sinner's  obedience  to  the  law,  from  having 
either  part  or  influence  in  the  matter  ;  and  there- 
by leaves  us  but  little  room  to  wander  in  pursuit 
of  his  meaning,  which  must  be,  either  that  our 
faith  is  our  righteousness,  or  the  obedience  and  suf- 
ferings of  Christ.  The  former  was  the  sentiment 
of  Arminius,  and  is  still  embraced  by  his  follov/ers. 
To  prove  which,  they  repeatedly  urge  those  ex- 
pressions  of  the  apostle,  hei^ig  justified  by  faith^  his 
faith  is  counted  for  righteousness^  &c.  (Rom.  iv.) 
In  which  passages,  and  others  of  a  like  import,  I 
humbly  conceive,  he  cannot  mean,  that  a  sinner 
is  justified  before  God  by  the  act  of  believing^  or 
that  he  is  counted  righteous  because  of  his  faith  : 
for, 

1 .  There  is  a  manifest  distinction  between  faith 
and  that  righteousness  which  is  imputed  for  justifi- 
cation. For  I  am  not  ashamed  of  the  gospel  of  Christ  : 
for  it  is  the  power  of  God  unto  salvation  to  every  o?2^ 
that  believeth  ;  to  the  Jew  first,  and  also  to  the  Greek, 
For  therein  (i.  e.  in  the  gospel)  is  the  righteous^iess  of 
God  revealed  from  faith  to  faith^  Rom.  i.  16,  17. 
That  St.  Paul  here  speaks  of  justifying  righteous- 
ness, I  conclude  from  the  connexion  of  the  words 
w4th  the  preceding  context.  Verse  15,  he  de- 
clares his  readiness  to  preach  the  gospel  to  those 
that  were  at  Rome  also.     Verse  16,  he  glories  in 

F 


42  IMPUTED  RIGHTEOUSNESS  ONE  OF 

it,  and  gives  the  reason  why  he  does  so.  Vers^ 
17,  he  explains  the  nature  of  the  gospel,  viz. 
that  it  is  a  revelation  of  righteousness  from  faith 
to  faith.  This  is  one  of  its  glories,  that  it  exhibits 
a  righteousness  as  an  article  of  faith,  by  which  all 
who  believe  are  justified  from  all  things  from 
which  they  could  not  be  justified  by  the  law  of 
Moses.  The  distinction  between  righteousness  and 
faith  in  this  verse  is  obvious.  I  therefore  observe, 
if  a  sinner  is  justified  before  God  by  righteousness 
imputed  to  him,  he  cannot  be  said  to  be  justified 
in  the  same  sense  hy  faith ^  which  the  apostle  so 
carefully  distinguishes  from  it. 

2.  That  righteousness  by  which  a  sinner  is 
justified  before  God,  is  perfect  conformity  to  the  di- 
vine law.  The  law  is  the  rule  of  righteousness, 
by  which  Jehovah  both  condemns  and  acquits  the 
sinner.  If  his  righteousness,  be  it  personal  or  im- 
puted^ answers  the  demands  of  the  law,  justice 
is  satisfied  :  if  it  fails  in  a  single  instance,  the 
sinner  is  condemned.  If  thou  wilt  enter  into  life, 
i.  e.  by  virtue  of  thine  own  obedience,  keep  the 
commandments.  For  it  is  written^  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are 
written  in  the  hook  of  the  law  to  do  them.  Who  then 
will  say,  \\\2X faith  is  such  a  conformity?  or  that 
the  Lawgiver  will  depart  from  his  just  require- 
ment of  perfect  obedience  as  the  condition  of  life, 
and  instead  thereof  zcce^t  faith  ? 

3,  The  scriptures,  when  speaking  of  justifca- 
tion^  pardon^  remission^  &c.  ascribe  them  to  Christ, 
to  his  obedience^  bloody  righteousness^  &c. ;  but  faith  is 
properly  the  work  of  the  Holy  Ghost  in  the  soul. 
'^  No  internal  work  of  the  Holy  Ghost,  though  in 
this  our  present  state    it  were  most  absolutely 


THE  GLORIES  OF  THE  GOSPEL.  43 

perfect,  so  as  to  exclude  every  thing  of  sin,  could 
be  any  part  of  that  righteousness  that  must  jus- 
tify us  before  God.  To  suppose  that  it  could, 
would  be  manifestly  to  confound  the  offices  of 
the  Redeemer,  and  of  the  Holy  Ghost.  It  was 
Christ  that  was  to  merit  for  us ;  the  Holy  Ghost 
was  never  to  merit  for  us.  It  was  not  the  Holy 
Ghost  that  died  for  us,  nor  can  his  operations  or 
productions  in  us  have  any  causative  influence  to 
the  meriting  the  justified  and  accepted  state  of 
any  person  before  God.  They  cannot  make  us 
never  to  have  sinned,  nor  can  they  atone  for  our  hav- 
ing done  so.  Suppose  we  a  person,  as  soon  as  he  is 
converted,  made  perfectly  free  from  sin  that  very 
moment,  by  some  extraordinary  powerful  work 
of  the  Holy  Ghost  on  his  soul ;  how  shall  that  ex- 
piate for  his  having  been  a  sinner  ?'**  Agreeably 
to  this  writer,  whose  words  are  according  to 
truth,  he  that  says  we  are  counted  righteous  be- 
fore God,  on  account  of  our  faith,  ascribes  that 
to  faith,  or  to  the  Holy  Ghost,  who  is  its  great 
efficient,  which  properly  belongs  to  Christ  ;  and 
thereby  confounds  their  offices,  which  are  clearly 
distinguished  in  the  word  of  God. 

4.  The  sacred  writings  in  many  places  militate 
against,  yea,  fully  overthrow  this  notion,  "  that 
God  accepts  us  as  righteous  in  his  sight,  on  ac- 
count of  our  faith, ^^  A  cloud  of  witnesses  stand 
ready  to  vindicate  this  truth.  We  are  said  to  be 
justified  freely  by  his  grace,  through  the  redemption 
that  is  in  Jesus  Christ,  If  through  the  redemption 
that  there  is  in  Christ,  then  not  for  believing. 
The  same  apostle  says,  the  sinner  is  justified  by  his 
blood.     If  by  the  blood  of  Christ,  then  not   by  faith, 

*  Hcv/e's  Carnality  of  Religion?  Contention, 


44  IMPUTED  RIGHTEOUSNESS  ONE  Of 

Christ  IS  called  The  Lord  our  righteousness^  and 
said  to  be  made  of  God  unto  believers,  righteousness. 
The  reason  of  which  expression  is,  that  Christ 
is  the  author  of  a  complete  and  spotless  righteous- 
ness, by  which  all  who  believe  are  justified.  It 
follows  that  if  Christ  is  the  sinner's  righteousness, 
faith  is  not.  I  add  but  one  passage  more  :  For  as 
by  one  marl's  disobedience  many  were  made  (or  consti- 
tuted) sinners^  so  by  the  obedience  of  one  shall  ma- 
ny  be  made  righteous.  If  a  sinner  is  made  rights 
eous  in  the  sight  of  God,  which  is  St.  Paul's 
sense  here,  by  the  obedience  of  Christ,  then  he  can- 
not be  said  to  be  accepted  as  righteous  on  account 
o£  his  faith.     Which  leads  me  to  observe, 

5.  That  when  the  apostle  says  we  2iX&  justified 
by  faith,  he  does  not  mean  the  act  of  believing,  as 
proved  above,  but  probably  the  object  believed  in  ; 
even  Jesus  Christ,  who  is  the  end  of  the  law  for 
7'ighteousness  to  every  one  that  believeth.  May  not 
the  expression  be  metonymical  ?  We  find  in  the 
sacred  writings,  that  sin  is  put  for  the  punishment 
of  it ;  Christ  is  put  for  his  own  doctrine  ;  hope  is 
put  for  the  God  of  hope, ^  By  the  same  figure /^///^ 
may  be  put  for  its  object.  Or  his  meaning  may 
be,  that  the  sinner  is  justified  by  faith,  as  faith  ap- 
prehends that  righteousness,  which  is  revealed  \x\ 
the  gospel,  and  is  the  only  matter  of  justification. 
By  faith  he  understands  that  there  is  an  infinitely 
excellent  and  suitable  righteousness,  finished  by 
Jesus  Christ,  and  which  God  will  accept.  It 
consists, 

1.  Of  obedience  to  the  precepts  of  the  law. 
That  Christ  was  made  under  the  law,  and  perfectly 
obeyed  it,  is  admitted.     The  present  inquiry  is, 

*  See  Levit.  xxiv.  15.     a  Cor.  xi.  4.     Pfdlm  Ixxi.  j. 


THE  GLORIES  OF  THE  GOSPEL.  45 

whether  his  obedience  to  the  law  is  any  part  of 
that  righteousness  which  is  imputed  for  justifica- 
tion ;  or  whether  sin  is  pardoned,  and  the  sinner 
accepted  by  God,  on  the  account  of  Christ  alone, 
exclusive  of  his  obedience  to  the  precepts  of  the 
Jaw  ?    In  answer  to  which,  I  would  observe, 

(].)  That  it  appears  that  the  obedience  of 
Christ  through  his  life  is  a  part,  and  a  very  essen- 
tial part  of  the  sinner's  justifying  righteousness  ; 
seeing  he  undertook  as  a  surety  or  in  his  behalf, 
to  magnify  the  law  and  make  it  honourable,  agreeably 
to  Isaiah's  prophecy  concerning  him.  For  this 
purpose  he  was  made  under  the  law,  even  that  he 
riiight  redeem  them  that  were  under  it,  and  that  they 
might  receive  the  adoption  of  sons.  In  this  passage 
the  apostle  first  declares  his  incarnation,  then  the 
condition  in  which  he  was,  viz.  under  or  subject 
to  the  law  ;  and  subjoins  the  reason  of  this  sub- 
jection to  the  law,  or  the  end  he  had  in  view ; 
that  he  might  redeem  them  that  were  under  it.  Ev- 
ery person,  while  tmregenerate,  is  under  the  law, 
both  as  to  the  obedience  that  it  requireth,  and  the 
punishment  that  it  threateneth.  He  who  appears 
as  a  surety  for  such,  or  undertakes  to  deliver 
them,  must  fully  answer  these  demands  ;  that 
is,  he  must  perfectly  obey  its  precepts,  as  well 
as  fully  endure  its  penalty.  Without  such  full 
satisfaction  to  the  law,  it  cannot  be  said  to  be 
magnified  and  made  honourable  ;  and  upon 
this  it  is  that  the  sinner  to  whom  it  is  imputed 
is  accounted  righteous  in  the  sight  of  God. 

(2.)  "  The  reward  of  life  is  promised  not  to 
suffering,  but  to  doing.  The  law  says,  Do  this 
and  live  :  it  promises  life  not  to  him  that  suffers 
the  penalty,  but  to  him  that   obeys  the  precept. 


46  IMPUTED  RIGHTEOUSNESS  ONE  OF 

^  There  never  was  a  law,'  as  an  excellent  divine  * 
observes,  *  even  among  men,  either  promising  or 
declaring  a  reward  due  to  the  criminal,  because 
he  had  undergone  the  punishment  of  his  crimes/ 
Christ's  sufferings  and  death  being  satisfactory  to 
the  comminatory  or  threatening  part  of  the  law, 
are  imputed  to  us  for  justification,  that  so  we 
may  be  freed  and  discharged  from  the  curse,  and 
hell,  and  wrath.  But  these,  as  they  do  not  con- 
stitute us  righteous,  do  not,  properly  speaking, 
entitle  us  to  eternal  life  ;  but  that  active  obedi- 
ence, or  righteousness  of  Christ,  being  imputed 
to  us,  is  our  justification  of  life,  or  what  gives  us 
the  title  to  eternal  life."  t 

The  distinction  made  by  this  author  between 
Christ's  obedience  to  the  precepts  of  the  law  and 
his  sufferings  and  deatb^  with  their  different  influ- 
ence, is  countenanced  by  the  holy  scriptures,  and 
that  too  in  several  places.  Paul,  writing  to  the 
Galatians,  ascribes  our  redemption  from  the  curse 
to  the  death  of  Christ.  (Gal.  iii.  13.)  Peter  cor- 
roborates the  sentiment,  by  saying  that  we  are 
redeemed  hyXhQ  blood  oi  Chvi^i.  (1  Pet.  i.  18,  ly.) 
But  when  the  apostle  speaks  of  our  being  made 
righteous^  he  ascribes  it  to  righteousness  imputed, 
and  to  obedience  ;  which  is  the  particular  next  to 
be  considered. 

(3.)  St.  Paul  assures  us,  in  the  plainest  terms, 
that  we  are  made  righteous  by  the  obedience  of 
Christ.  By  the  obedience  of  one  shall  many  be  made 
righteous.   (Rom.  v.  19.)     The  apostle  speaks,  in 

*  Dr.  Goodwin. 

f  Dr.  Gill's  Doctrine  of  Justification,  p.  aj,  a6  ;  to  whom  the 
writer  acknowledges  tiimself  indebted  for  two  or  three  hints  en- 
larged ort  in  this  part  of  the  subject. 


THE  GLORIES  OF  THE  GOSPEL.  4Y 

this  chapter,  of  Adam  and  Christ,  as  two  public 
heads.  Adam,  by  actual  disobedience^  involved 
himself,  and  all  his  posterity,  whom  he  repre- 
sented, in  an  awful  scene  of  guilt  and  wretched- 
ness. Jesus  Christ,  who  was  another  public  head, 
has  made  many  righteous  by  his  actual  obedience^ 
even  all  those  who  were  given  to  him  by  the 
Father.  The  latter  sentence  is  in  opposition  to 
the  former,  and  gives  us  its  true  meaning :  for 
as  Adam's  disobedience  to  the  law  constituted  him 
and  his  posterity  sinners,  so  the  obedience  of  Christ 
to  it  is  that  by  which  many  are  constituted  right- 
eous. That  the  apostle  in  this  place  does  not 
mean  one  act,  but  a  course  of  obedience,  may  be 
learned  by  comparing  it  with  the  following  words, 
(Philip,  ii.  8.)  And  be i fig  found  in  fashion  as  a  man^ 
he  humbled  himself^  and  became  obedient  unto  death  ; 
or,  until  death  :  meaning,  that  he  was  obedient  to 
the  precepts  of  the  law  through  all  his  life  ;  from 
which  he  was  not  diverted  until  he  became  a 
sacrifice  for  sin.  The  obedience  of  Christ  is  the 
subject  of  the  apostle's  discourse  in  both  places : 
in  one  he  assures  us,  that  it  was  the  business  of 
his  whole  life  ;  in  the  other,  that  by  that  uninter- 
rupted course  of  obedience  many  are  ?nade  righteous. 
2.  I  pass  now  to  observe,  that  this  law,  having 
been  violated  by  man,  became  a  ?}iinist ration  of 
death.  He  thereby  fell  under  its  curse  ;  from 
which  there  was  no  way  of  deliverance,  but  by  an 
adequate  satisfaction,  offered  to  the  divine  Law- 
giver. Hence  it  came  to  pass,  that  a  law,  which 
in  its  original  state  required  obedience  only,  now 
called  for  suffering:.  He  who  broke  it  contracted 
guilt,  for  which  neither  men  nor  angels  could 
atone.     If  he  could,  from  this  time  forward  to 


48  IMPUTED  RIGHTEOUSNESS  ONE  OF* 

the  end  of  life,  perfectly  keep  the  law,  as  it  would 
be  no  more  than  mere  necessary  duty,  it  could 
not  expiate  the  guilt  of  one  sin,  any  more  than 
the  punctual  payment  of  debts  that  shall  be  con- 
tracted for  the  future  will  satisfy  the  creditor  for 
those  that  have  been  contracted  in  time  past. 
The  guilt  of  sin  is  infinite,  rising  in  malignity  in 
proportion  to  the  dignity  of  him  against  whom  it 
is  committed  :  consequently  the  atonement  must 
be  infinite.  It  is  so :  for  God  hath  laid  help  on 
one  mighty  to  save.  Through  him  is  preached  unto  us 
ihe  forgiveness  of  sins.  We  have  rede??iption  through 
his  BLOOD — that  blood  that  was  shed  for  the  priest- 
hood and  for  the  congregation,  and  without  the 
shedding  of  which  there  could  be  no  remission. 
That  the  guilt  of  sin  was  to  be  expiated  by 
bloody  is  a  doctrine  of  the  old  testament ;  from 
whence  it  is  no  less  evident,  that  Jesus  Christ 
was  to  be  the  sacrifice.  We  are  abundantly  taught 
the  doctrine  of  atonement,  by  the  numerous  sac- 
rifices of  the  law  ;  some  of  which  were  very  sig- 
nificant ;  and  which  St.  Paul  in  his  epistle  to  the 
Hebrews  accommodates  to  the  great  Antitype. 
That  qualification  of  the  victim,  that  it  should 
be  without  blemish^  is  typical  of  the  spotless  purity 
of  Jesus,  the  lamb  without  blemish  and  without  spot. 
His  death  with  its  circumstances  and  design,  are 
all  expressive  of  Christ  our  passover  who  was 
sacrificed  for  us.  The  death  was  violent :  so  was 
the  death  of  Christ.  The  blood  was  received  into 
a  bason,  to  denote  a  value  in  it,  not  real  but 
typical.  This  blood  was  to  be  applied  either  by 
sprinkling,  or  a  touch  to  the  person-  to  be  cleans- 
ed ;  in  allusion  to  the  all-atoning  efficacy  of  the 
blood  of  Christ,  called  the  blood  of  sprinklings  and 


THE  GLORIES  OF  THE  GOSPEL.  49 

said  to  cleanse  from  all  sin.  The  imposition  of  hands 
on  the  beast,  with  large  confession  of  sin,  carried 
in  it  the  doctrine  of  imputation^  or  the  transferring 
of  guilt  to  Christ ;  agreeably  to  the  words  of  the 
prophet  Isaiah,  The  Lord  hath  laid  on  him  the  in- 
iquity of  us  alL  The  design  of  these  sacrifices  was 
to  make  atonement.*  These  beasts  were  substi- 
tuted in  the  room  of  the  people,  and  their  blood 
shed  for  the  expiation  of  sin.  So  Jesus  Christ 
put  himself  in  the  place  of  the  heirs  of  promise ; 
and  though  he  knew  no  sin,  God  made  him  to  be 
sin  for  them,  that  they  might  be  made  the  right- 
eousness of  God  in  him. 

And  now  should  we  turn  to  the  New  Testa- 
ment, we  shall  imediately  observe  it  written  as 
with  capitals,  He  died  the  jusr  for  the  unjust^  that 
he  might  bring  us  to  God»  He  is  the  profitiation 
for  our  sins.  By  which  we  are  not  only  taught 
that  he  died,  but  that  he  died  as  a  substitute.  Guilt 
was  laid  upon  him.  He  was  ivounded  for  our  trans" 
gressions :  he  was  bruised  for  our  iniqiuties :  the  chastise- 
ment cf  OUR  peace  was  upon  him.  He  bore  our  sins  in 
his  own  body  on  the  tree.  It  is  evident,  from  these 
and  many  other  passages  of  scripture,  that  Christ 
did  not  only  die  as  a  martyr,  to  confirm  the  doc- 
trines he  had  taught,  but  as  a  substitute  in  the 
stead  of  others  ;  and  that  his  sufferings  were  pri- 
marily in  tended, for  the  expiation  of  the  guilt  of  sin. 

That  he  was  perfectly  innocent,  is  allowed  by 
all ;  yet  we  behold  him  dying,  as  one  of  the  worst 
of  malefactors,  the  cursed  and  painful  death  of 
the  cross.  Suffer  on  his  own  account  he  could 
not,  because  he  knew  no  sin,  neither  was  guile 

*  See  Exod.  xxix.  j6.     Levit.  xvi.  a;,  <xc, 
G 


50  IMPUTED  RIGHTEOUSNESS  ONE  OF 

found  in  his  mouth.  Nor  could  he  have  suffer- 
ed at  all,  if  he  had  not  been  charged  with  guilt ; 
it  being  incompatible  with  the  justice  of  God, 
that  the  perfectly  innocent  should  suffer.  It  will 
therefore  follow,  that  guilt  was  laid  upon  him, 
that  he  was  made  sin  for  others  :  or,  as  an  apostle 
expresses  it  in  the  strongest  terms,  He  was  made  a 
CURSE  for  us. 

To  sum  up  this  head — I  apprehend  we  are  to 
understand,  by  the  righteousness  which  is  spoken 
of  in  the  text,  nothing  less  than  the  perfect  obedi- 
ence of  Christ  to  the  precepts  of  the  law,  together 
with  his  sufferings  and  death.  With  it  the  Father 
is  well  pleased.  It  is  perfect,  spotless,  and  ever- 
lasting. It  has  infinite  dignity,  being  the  righteous- 
ness of  God.  It  may  be  so  called,  because  finished 
by  him  who  is  God  as  well  as  man  ;  who  thought 
it  no  robbery  to  be  equal  with  God ;  and  who,  not- 
withstanding he  appeared  in  the  form  of  a  servant, 
was  possessed  of  infinite  glory  and  perfection. 
Many  striking  circumstances  proclaimed  his  glory, 
when  he  was  crucified,  and  extorted  from  an 
enemy  this  frank  confession.  Truly  this  was  the 
Son  of  God  ;  and  which  was  afterward  declared, 
according  to  the  Spirit  of  holiness,  by  his  resurrect 
tion  from  the  dead.  By  this  event  his  deity  was 
proved,  and  the  truth  of  his  important  doctrines 
sealed  :  so  that  now  it  appears  infinitely  safe  to 
make  this  glorious  righteousness  the  ground  of 
hope.     I  pass  to  consider, 

II.  That  God  is  said  to  impute  this  righteous- 
ness  without  works. 

The  Uhe  of  this  phrase  has  given  great  offence 
to  some,  who,  it  is  probable,  were  desirous  of  re- 
jecting the  doctrine  with  it.     But  why  we  should 


THE  GLORIES  OF  THE  GOSPEL.  SI 

reject  the  word  imputed^  rather  than  the  word 
rig/jteousness,  is  not  easily  accounted  for  ;  unless  it 
may  be  thought  that  mankind  know  there  must 
he  a  righteousness  in  order  to  acceptance  with  God, 
but  are  unwilling  that  it  should  be  an  imputed 
righteousness^  because  that  necessarily  cuts  off  all 
boasting.  Men  are  fond  o£ personal,  and  therefore 
try  to  obscure  imputed  righteousness.  It  is  however 
sufficient  to  countenance  the  use  of  this  phrase, 
that  we  have  it  in  our  text,  and  find  it  several 
times  repeated  in  tliis  chapter  and  in  other  pas- 
sages of  holy  scripture.     We  observe, 

1.  The  person  to  whom  this  act  of  imputation 
is  ascribed,  God.  On  which  we  may  remai'k, 
that  there  is  a  concurrence  of  the  sacred  persons 
of  the  Trinity  in  the  work  of  redemption.  The 
righteousness  was  finished  by  the  Son  of  God : 
it  is  imputed  by  the  Father ;  and  a  discovery  of 
it  to  the  soul,  as  the  reason  of  divine  acceptance, 
is  made  by  the  Holy  Ghost,  who  takes  of  the 
things  of  Jesus  and  shews  them  unto  us.  The  act 
of  justifying  is  elsewhere  ascribed  to  the  Father. 
Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ? 
It  is  God  that  justijieth.  Who  is  he  that  condemneth  ? 
Jt  is  Christ  that  died.  (Rom.  viii.  33,  34.)  Here  is 
a  manifest  distinction  between  God  that  justijieth, 
and  Christ  that  died.  The  sinner,  by  the  violation 
of  the  law,  became  obnoxious  to  divine  wrath  : 
Christ  undertook  for  him,  and  satisfied  divine  jus- 
tice. God  the  Father  being  well  pleased  with  his 
righteousness,  pronounces  the  sinner  justified  :  he 
acquits  him  from  every  charge,  because  Christ  died. 
And  at  the  same  time  that  the  sinner  is  acquitted 
the  Saviour  is  approved  ;  because  the  sinner  is 
discharged  on  the  foot  of  the  Saviour's  merits. 


52  IMPUTED  RIGHTEOUSNESS  ONE  OF 

2.  The  manner  in  which  the  sinner  is  justified 
is  expressed,  viz.  By  imputatioiu — "  God  impiiteth 
righteousness."  The  sense  in  which  we  are  to 
understand  the  phrase  may  be  learnt  in  the  con- 
text. The  apostle  assures  us,  verse  5,  that  God 
justifieth  the  ungodly.  This  is  their  character  at  the 
very  time  when  God  justifies  :  if  so,  they  have 
no  personal  righteousness,  and  consequently  can- 
not be  accepted  by  him  for  any  thing  that  is 
properly  their  own  ;  it  follows  that  it  must  be  on 
acount  of  the  righteousness  of  another.  By  ifnputa- 
tion  here,  therefore,  we  are  to  understand  the 
placing  that  to  one  which  properly  belongs  to 
another  ;  e.  g.  Jesus  Christ  was  perfectly  inno- 
cent :  he  had  no  sin  either  of  nature,  or  of  prac- 
tice ;  yet  guilt  was  so  laid  upon  him,  or  imputed 
to  him,  that  he  became  responsible  to  the  justice 
of  God  ;  and  it  is  said  that  he  bore  it  in  his  own 
body  on  the  tree.  Though  he  was  the  Lamb  with- 
out blemish  and  without  spot,  he  was-  crucified 
on  Calvary  between  two  thieves.  His  sufferings 
could  not  be  on  his  own  account,  because  he  was 
innocent,  and  therefore  they  must  be  on  the  ac- 
count of  others.  In  the  same  way  is  a  sinner  dis- 
charged by  his  righteousness. 

Though  no  transactions  among  men  can  fully 
illustrate  the  doctrine  before  us,  the  following 
instance  may  be  admitted  as  bearing  some  resem- 
blance. A  bondsman  is  frequently  accepted  in 
the  behalf  of  a  debtor.  Now  the  debt  that  was 
contracted  was  not  his  personal  debt ;  neverthe- 
less, it  becomes  his  by  voluntarily  putting  himself 
in  the  debtor's  place,  and  the  creditor -accordingly 
looks  to  him  for  payment.  So  it  is  in  this  case. 
The  sins  for  which  Christ  died  were  not  his  own 


THE  GLORIES  OF  THE  GOSPEL.  53 

personal  acts  ;  but  became  his  by  a  voluntary  sub- 
stitution of  lihuself  in  th-  sinner's  stead,  and  by 
the  act  of  the  Father,  his  laying  them  on  him. 
On  the  other  hand,  the  payment  made  by  the 
bondsman  was  not  the  personal  act  of  the  debtor  ; 
yet  it  is  so  viewed  by  the  creditor  that  the  debtor 
is  released.  So  the  righteousness  of  Jesus  is  not 
the  personal  obedience  and  suffering  of  the  sin- 
ner ;  yet  it  is  so  accounted  his  that  he  is  dis- 
charged from  condemnation,  and  shall  be  finally 
admitted  to  glory.  This  illustration,  which  has 
often  been  introduced  by  the  lovers  of  this  doc- 
trine, tends  in  a  degree  to  explain  it ;  and  seeing 
Christ  is  called  the  surett  of  a  better  testament^ 
there  appears  a  propriety  in  this  use  of  it.  A 
surety  is  one  who  appears  in  the  behalf  of  another. 
I  shall  only  subjoin,  in  order  to  prove  the  doc- 
trine of  imputation,  the  following  ever  memora- 
ble passage  \  For  as  by  one  marCs  disobedience  many 
were  made  sinners^  so  by  the  obedience  of  one  shall 
many  be  made  righteous.  It  has  been  quoted  before, 
but  not  with  the  same  desigrn.     Now  the  sense  of 

o 

the  apostle,  in  these  words,  is  plainly  this,  that 
the  righteousness  of  Christ  becomes  the  sinner's, 
in  the  same  way  that  Adam's  sin  becomes  charge- 
able to  his  posterity  ;  and  that  is,  by  being  derived, 
or  reckoned  to  them.  It  at  least  deserves  a  serious 
answer — How  many  could  be  made  righteous  by 
the  objedience  oione^  if  that  obedience  is  not  placed 
to  them  ?  or,  how  Christ's  obedience  should  avail 
a  sinner,  especially  in  so  high  a  sense  as  that  he 
shall  be  discharged  from  guilt,  and  accepted  as 
righteous  in  the  sight  of  God,  if  it  is  not  iiii^ 
^uted  to  him  ? 


S4f  IMPUTED  RIGHTEOUSNESS  ONE  OF 

Objection.  It  may  be  said.  If  Christ  both  obeyed 
the  law,  and  suffered  its  penalty  in  the  behalf  of 
his  people,  that  they  have  nothing  to  do  with 
it.  For,  as  by  his  sufferings  and  death  they  are 
freed  from  condemnation,  so,  by  his  perfect  obe- 
dience they  are  dismissed  from  obligation  to 
obey  it. 

To  which  I  reply — The  sinner  can  be  freed 
from  the  law  only  agreeably  to  the  design  and 
engagement  of  his  surety  :  no  farther  than  he 
engages  for  him  can  he  be  benefited.  Now  the 
scripture  expressly  declares,  that  the  design  of 
Christ  in  becoming  a  substitute,  was  to  procure 
a  deliverance  from  the  law  so  far  as  it  tended 
to  condeinnation.  Christ  hath  redeemed  us  from  the 
CURSE  of  the  law.  Agreeably  to  which  it  is  said, 
he  was  made  under  it,  that  he  might  redeem  them 
who  were  under  it.  This  is  the  current  lan- 
guage of  the  New  Testament.  Hence  observe, 
that  the  intention  of  Jesus  Christ  was  to  deliver 
his  people  from  the  curse.  Evil  is  ever  involved 
in  the  idea  of  a  deliverance.  "We  do  not  say, 
that  a  man  is  delivered  from  that  which  is  good, 
but  only  from  something  that  is  pernicious.  Now 
as  obedience  to  the  law  is  no  evil,  or  part  of  the 
curse,  consequently  it  is  what  the  sinner  stood  in 
no  need  of  a  salvation  from.  The  language  of 
the  law,  as  has  often  been  observed,  is.  Do  thy- 
self no  harm.  The,  deliverance,  therefore,  which 
the  justified  obtain  by  Christ  from  the  law,  con- 
sists in  these  two  things  ; 

(1.)  A  freedom  from  conde??mation.  The  sinner 
having  transgressed  the  law,  was  condemned  by 
it  to  lie  under  the  wrath  of  Jehovah,  in  an  eternal 
exclusion  from  heaven.     From  this  awful  calamity 


THE  GLORIES  OF  THE  GOSPEL.  SS 

all  the  justified  are  delivered  by  the  interposition 
of  the  Divine  Redeemer  :  in  accomplishing  a  rich, 
it  was  indispensably  necessary  that  he  should  both 
obey  the  law  and  endure  its  penalty. 

(2.)  They  are  freed  from  the  law  as  a  cova-r 
nant  of  works :  hence  they  do  not  expect  eternal 
life  upon  the  footing  of  their  own  obedience.  Ac- 
cordingly the  apostle  Paul  ^uys,  7e  are  become  dead 
to  the  law  by  the  body  of  Christ,  Again — But  now 
we  are  delivered  from  the  law^  that  being  dead  wherein 
we  were  held ;  that  we  shoidd  serve  in  nevmess  of 
spirit-^  and  not  in  the  oldness  of  the  letter.  They 
were  dead  to  it,  so  as  no  longer  to  seek  to  be 
justified  by  the  deeds  of  it  ;  or  to  look  upon  their 
obedience  as  a  condiiion  or  term  of  their  acceptance 
with  God  ;  because  by  the  deeds  of  the  law  could  ne 
flesh  living  be  justified.  Hence  we  observe,  that  as 
this  was  the  extent  of  the  design  of  Christ,  even 
to  deliver  from  the  law  only  as  it  tended  to  con- 
de?imation^  the  justified  are  not  delivered  from  it  as 
a  rule  of  life,  any  more  than  they  are  delivered 
from  corporal  death  by  his  dying. 

Could  it  once  be  made  to  appear  that  these 
sentiments  are  subversive  of  obedience,  it  would 
immediately  characterize  them,  and  prove  that 
they  ought  to  be  rejected  :  but  so  far  are  they 
from  this,  that  they  establish  it.  St.  Paul  having 
discoursed  at  large  on  the  doctrine  of  justifica- 
tion without  the  deeds  of  the  law,  asks  the  ques- 
tion, Do  we  then  make  void  the  law  through  faith  ? 
i.  e.  the  doctrine  of  faith.  And  then  answers  it 
with  an  emphatic  God  forbid :  yea,  we  establish  the 
law.  As  to  the  threatening  and  precepts  of  the 
law,  what  has  been  said  already  proves  that  it  i^ 
established   with   respect   to    them;    seeing   the 


56  IMPUTED  RIGHTEOUSNESS  ONE  OF 

death  of  Christ  was  according  to  the  sentence  of 
the  law,  and  his  obedience  to  its  precepts  perfect. 
To  which  we  add,  that  it  is  established,  with  re- 
spect to  all  who  have  been  brought  to  believe  in 
the  Son  of  God :  they  look  upon  it  as  the  rule 
of  life,  to  which  they  are  bound  to  pay  a  sacred 
regard,  from  love  to  God,  whose  law  it  is,  and 
who  gave  his  oiily  begotten  Son,  that  he  might 
become  the  end  of  it  for  righteousness ;  from 
love  to  Jesus,  who  both  obeyed  its  precepts,  and 
suffered  its  penalty,  and  thus  delivered  the  crim- 
inal ;  and  from  love  to  the  law  itself,  as  it  is  a 
transcript  of  the  divine  nature.  Their  obedience 
is  truly  evangelical,  originating  from  that  faith 
which  is  of  the  operation  of  God^  and  accompanied 
with  that  love  which  is  2.  fruit  of  the  Spirit* 

3.  There  is  one  thing  more  to  be  considered 
before  we  proceed  to  the  next  head,  viz.  that 
this  righteousness  is  imputed  without  works  :  i.  e. 
without  works  in  him  who  is  the  subject  of  justi- 
fication ;  or  to  whom  the  righteousness  spoken 
of  is  imputed.  The  obedience  of  the  sinner  is 
no  cause  why  God  justifies  him.  Neither  is  it 
any  part  of  that  righteousness  by  which  he  is 
justified.  Justification  is  an  act  of  the  pure, 
sovereign  grace  of  God,  exercised  toward  si?iners 
and  the  ungodly.  The  design  of  this  phrase,  without 
works,  is  to  exclude  every  thing  from  the  matter 
and  cause  of  justification  but  the  perfect  right- 
eousness of  Christ.     I  proceed, 

III.  To  consider  the  blessedness  of  such,  to 
whom  this  righteousness  is  imputed.  Blessed  are 
they  whose  iniquities  are  forgiven,  and  whose  sins  are 
covered.     Blessed  is  the  man  to  whom  the  Lord  will 


THE  GLORIES  OF  THE  GOSPEL.  57 

72ot  impute  sin.     The  blessedness  spoken  of  may  be 
comprised  in  these  three  things, 

I .  A  freedom  from  the  wrath  to  come.  If 
sin  be  pardoned,  there  is  no  condemnation.  And 
this,  my  brethren,  is  the  immensely  rich  blessing, 
which  God  bestows  on  all  to  whom  righteousness 
is  imputed.  He  pardoneth  iniquity^  and  passeth  by 
the  transgression  of  the  remnant  of  his  heritage :  he  re* 
taineth  not  his  anger  forever^  because  he  delighteth  in 
mercy.  The  exceeding  greatness  of  this  blessing 
may  be  more  fully  discovered,  by  a  consideration 
of  that  misery  to  which  sin  has  exposed  us.  Hell^ 
damnatio7i^  everlasting  torments^  are  words  that  con- 
vey most  shocking  ideas.  And  thus  saith  the 
Lord,  The  wicked  shall  be  turned  into  hell^  ivith  all 
the  nations  that  forget  God,  They  that  have  done  evil 
shall  come  forth  to  the  resurrection  of  damnation.  And 
these  shall  go  away  into  everlasting  punishinent.  Thus 
you  see  that  the  wages  of  sin  is  death,  yea,  eternal 
death  ;  consisting,  not  in  a  loss  of  being,  but  of 
happiness.  It  is  nothing  less  than  a  banishment 
from  God,  and  all  the  glories  of  his  kingdom, 
into  the  bottomless  pit  ;  there  to  be  confined  with 
devils  and  damned  spirits,  without  the  least  glimpse 
of  hope  !  This  wretchedness  is  inconceivable  as  to 
its  degree  ;  consequently  is  inexpressible.  How 
great  then  must  be  their  blessedness,  whose. in- 
iquities are  forgiven,  seeing  they  obtain  an  abso- 
lute deliverance  from  all  this  ;  and 

2.  Are  entitled  to  the  enjoyment  of  God  in 
heaven.  These  are  connected  in  one  v^erse^  That 
they  may  receive  the  forgiveness  of  sins ^  and  inheritance 
among  them  that  arc  sanctified  by  faith  that  is  in  me. 
God  pardons  none  but  -^uch  as  he  intends  to  admit 
into  his  everlasting  kingdom.  The  connexion 
i-i 


^8  IMPUTED  RlGHTEOUSxVESS  Oi\E  OF 

between  the  several  blessings  of  the  well-ordered 
covenant  is  inseparable.  WJjom  he  did  predestinate^ 
them  he  also  called :  and  whom  he  called^  them  he  als9 
justified :  and  whom  he  justified,  them  he  also  glorified. 
They  are  pardoned  and  sanctified,  on  purpose  that 
they  may  be  received  into  the  presence  of  God 
and  of  the  Lamb,  where  is  fulness  of  joy.  Oh 
infinite  felicity  !  There  is  the  absence  of  all  evil, 
and  the  fruition  of  all  good.  Jesas  Christ  will 
there  be  beheld  in  all  his  dazzling  glories,  while 
all  the  hosts  of  angels  bow  before  him  ;  and  the 
spirits  of  just  men  made  perfect  unite  in  one  grand 
ascription  of  praise  to  him,  who  loved  them,  and 
washed  them  from  their  sins  in  his  blood !  Glory 
be  to  God,  for  this  astonishing  display  of  his  grace  ; 
that  these  inestimable  blessings  may  be  conferred 
on  guilty,  hell-deserving  men  ! 

3.  I  would  add.  That  God  blesses  those  whom 
he  justifies  with  a  comfortable  sense  of  their  own 
interest  in  him,  which  the  scriptures  call  good 
hope  through  grace,  the  full  assurance  of  hope,  'bfc^ 
A  privilege  for  which  they  are  indebted  to  the 
Spirit  of  God,  who  is  said  to  seal  the  believer 
unto  the  day  of  redemption  ;  to  witness  with  his  spir4 
that  he  is  a  child  of  God ;  to  abide  in  his  heart  as 
the  earnest  of  his  inheritance*  In  which  places 
it  is  clearly  taught  us,  that  believers,  at  least 
some  of  them,  are  favoured  with  a  sense  of  the 
pardon  of  their  sins  through  the  blood  of  Christ. 
The  Holy  Ghost  witnesseth  to  their  spirits  that 
they  are  the  children  of  God,  and  thus  confirms 
the  wavering,  doubtful  mind.  He  is  also  said  to 
be  an  earnest  of  their  inheritance.  The  design  of 
an  earnest,  which  is  a  part  in  hand,  is  to  ascertain 
the  whole  :  so  the  Spirit  of  God,  at  times,  enables 
the  believer,  as  he  did  St.  Paul,  to  say,  I  know  whom 


THE  GLORIES  OF  THE  GOSPEL.  S9 

I  ha^e  believed^  and  I  am  -persuaded  that  he  is  able  to 
keep  that  which  I  have  co7n?nitted  to  him  against  that 
day.  Thus  he  rejoices  in  the  prospect  of  the  house 
not  made  with  hands,  eternal  in  the  heavens  ; 
and  at  times  is  ready  to  say.  Why  tarry  the  wheels 
of  thy  chariot  ?  Verily,  blessed  is  the  man  whose 
iniquities  are  forgiven,  and  whose  sins  are  covered. 

I  now  proceed  to  some  reflections. 

1.  Let  us  from  hence  learn  to  distinguish  be- 
tween faith,  and  the  righteousness  of  Christ,  in  the 
great  affair  of  acceptance  with  God.  That  right- 
eousness which  justifies,  is  altogether  the  work 
of  Christ  :  it  was  finished  by  himself;  and  is 
properly  his  own.  He  had  no  coadjutor.  He 
trod  the  wine-press  alone,  and  of  the  people  there 
was  none  with  him.  Nevertheless,  it  becomes 
ours,  by  the  gracious  act  of  God  imputing  it  to  us. 

Faith,  according  to  the  beloved  disciple  John, 
and  the  great  St.  Paul,  is  the  belief  of  the  truth  ;  the 
believing  that  Jesus  is  the  Christ ;  or  a  giving  credit 
to  the  record  that  God  gave  of  his  Son.  These  defini- 
tions are  all  of  the  same  import,  and  are  all  divine  ; 
being  dictated  by  the  Spirit  of  God,  they  cannot 
be  contradicted  by  any,  however  some  have 
glossed  upon  them,  till  they  have  brought  in  a 
sense  diverse  from  the  inspired  writers.  This  faith, 
when  it  is  realty  as  distinguished  from  that  uninllu- 
ential  assent  to  the  gospel,  which  crowds  who 
hear  it  profess  to  have,  is  an  effect  of  the  divine 
influence  in  us  ;  hence  said  to  be  of  the  operation  of 
Cod  ;  and  that  it  is  with  the  heart  man  believeth 
unto  righteousness.  As  the  righteousness  by 
which  the  sinner  is  justified,  is  the  sole  work  of 
Christ  for  him^  so  this  is  the  work  ,of  the  Holy 
Ghost  in  him^  and  no  less  necessary  in  its  proper 


60  IMPUTED  RIGHTEOUSNESS  ONE  OF 

place  ;  it  being  that,  without  which  a  sinner  can- 
not apprehend,  receive,  and  rest  upon  Christ  for 
eternal  life.  By  faith,  as  before  observed,  he  be- 
comes acquainted  with  the  glories  of  the  charac- 
ter of  Jesus,  the  fulness  of  grace  in  him,  and  the 
suitableness  and  perfection  of  his  righteousness ; 
in  consequence  of  this  faith,  he  admires  the  Sa- 
viour's personal  excellencies,  flies  to  him,  ventures 
all  upon  him,  and  rejoices  in  him.  These,  to 
speak  plainly,  are  all  so  many  effects  of  faith.  The 
sinner  must  have  a  view  of  the  Saviour's  excellen- 
cy, before  he  will  admire  it.  He  must  be  persuad- 
ed, that  Christ  is  the  only  safe  refuge,  before  he 
will  j^j/  to  him.  He  must  know  that  there  is  in 
Chribt  sufficient  matte'*  of  consolation,  before  he 
will  rejoice  in  him.  Of  all  these  he  is  entirely  sat- 
isfied by  faith  in  the  testimony  of  God  :  subsequent 
to  which  is  his  commg^  or  ffing  to  him,  trusting  in, 
or  vejituring  all  upon  him,  rejoicing  in  him,  &:c. 
e*  g.  Joseph's  brethren  heard  that  there  was  corn 
enough  in  Egypt ;  they  believed  the  report :  this 
w^as  faith  ;  upon  this  they  w^ent  down  for  a  supply. 
Doubtless  this  was  an  effect  of  their  faith  ;  for  had 
they  not  beheved  the  tidings,  they  would  never 
have  gone.  So  a  sinner  must  believe  that  Christ 
is  a  full  and  complete  Saviour,  before  he  will  run 
or  fly  to  him.  Sense  of  misery,  and  faith  in  his 
sufficiency,  are  the  main  stimulus.  Or,  I  am  sick, 
I  hear  of  an  able  physician,  I  believe  him  to  be  so, 
upon  which  I  apply  to  him  :  vay  application  to  him, 
and  my  ^^//<?/' of  his  character,  are  as  distinct  as 
any  two  things  can  be  :  my  trusting  my  life  in  his 
hands,  is  an  effect  of  my  believing  him  to  be  an  able 
physician.  This  distinction  is  obvious  in  the  sa- 
cred  writings,  as  well  as  in  the  nature  of  things. 
He  that  cometh  ii)  God,  must  believe  that  he  />. 


THE  GLORIES  OF  TJIE  GOSPEL.  61 

Here  is  a  manifest  distinction  between  cojulng  and 
believ'mg* 

I  apprehend  that  the  same  distinction  should  be 
observed,  between  believing  in  Christ,  and  receiving 
him.  If  so,  it  will  follow,  that  "  to  receive  Christ 
in  all  his  offices,  as  a  prophet,  a  priest,  and  a  king," 
is  not  properly y2//V/^,  but  an  effect  of  it,  and  insep- 
arably connected  with  it.  It  is  certain  that  a  man 
must  believe  that  Jesus  is  the  Christ,  and  that  he 
sustains  these  offices,  before  he  can  or  will  re- 
ceive him  in  this  light.  Christ  came  unto  his  own 
(meaning  the  Jews)  but  his  own  received  him  not. 
This  refusing  to  receive  him  was  not  unbelief,  but 
an  effect  of  it.  Hence  should  you  be  asked,  why 
they  did  not  receive  him  ?  The  answer  is  ready, 
because  they  did  not  believe  him  to  be  the  Christ. 
Nothing  is  more  plain,  than  that  unbelief  was  the 
grand  cause  why  they  rejected  him.  On  the  other 
hand,  nothing  is  more  evident,  than  that  receiving 
Christ,  is  an  effect  oi believing  in  him.  And  should 
you  ask  the  man  who  defines  faith,  "  a  receiving 
Christ  in  all  his  offices,"  why  he  thus  receives 
him  ?  he  himself  will  be  obliged  to  observe  this 
distinction  ;  for  the  only  just  answer  he  can  give 
you  is,  "  because  I  believehe  sustains  them." 

Thus  we  see  that  faith  is  entirely  distinct  from 
the  righteousness  which  justifies ;  at  the  same 
time  it  is  indispensably  necessary,  answering  great 
and  good  purposes.  Under  its  influence  the  din- 
ner fjes  to  Jesus,  the  hope  set  before  him,  and 
trusts  his  immortal  interest  in  his  hands,  being 
perfectly  satisfied  with  his  adorable  character. 
Faith  is  also  the  medium  of  peace  and  consolation. 
You  may  with  equal  propriety  attempt  to  sepa- 
rate light  and  heat  from  the  sun,  as  peace  of  con- 
science, and  joy  in  the  Holy  Ghost  J  from  the  faith 


62  IMPUTED  RIGHTEOUSNESS  ONE  OF 

of  God*s  elect.  The  degree  of  Christian  consola- 
tion may  be  greater  or  less,  according  to  the 
strength  and  influence  of  faith.  At  one  time  the 
believer  may  have  an  inward  peace  and  tranquil- 
lity, which  is  exceedingly  agreeable.  At  another 
lime  he  may  be  favoured  with  what  St.  Paul  calls 
joy  unspeakable  and  full  of  glory.  At  another,  guilt 
may  rob  him  of  his  comfort,  and  separate  between 
him  and  his  God.  Such  are  his  exercises  in  the 
present  state  of  things.  But  he  is  far  from  mak- 
ing a  righteousness  of  hh  frames ^  feelings^  or  experi- 
ences. The  distinction  between  these  he  well  un- 
derstands. The  righteousness  by  which  he  expects 
to  be  justified,  is  the  work  of  Christ  alone  ;  the 
faith  by  which  he  is  enabled  to  receive  it,  is  of  the 
operation  of  God  \  the  consolations  that  he  enjoys 
are  from  this  glorious  Christ,  in  believing,  or 
through  faith :  all  as  different  as  A,  B,  and  C. 
His  dependence  for  acceptance  with  God  is  neither 
on  his  faith  nor  experiences,  but  on  Christ  alone. 
At  the  same  time  he  cannot  conceive  it  possible, 
for  a  poor,  wretched,  undone  sinner  to  be  enabled 
to  believe  in  Christ  for  eternal  life,  and  not  rejoice. 
A  view  of  the  glories  of  his  person,  and  the  fullness 
and  freeness  of  his  grace,  cannot  fail  of  introducing 
strong  consolation^ 

Corollary  1.  It  follows,  that  believers  may  still 
talk  of,  and  plead  for  Christian  experiences^  with- 
out the  least  injury  to  the  "  finished  work  of 
Christ,"  or  without  making  a  righteousness  of 
them,  seeing  they  clearly  understand  the  distinc- 
tion between  them,  notwithstanding  what  has 
been  said  to  the  contrary  by  some  who  have 
lately  appeared  among  us. 

CoroL  2.  Those  persons  that  have  ever  known 
the  truth  as  it  is  in  Jesus,  must  fall  into  an  awfiil 


THE  GLORIES  OF  THE  GOSPEL.  C3 

State  of  supineness,  before  they  dare  affirm,  as 
a  term  of  admission  into  any  religious  society, 
that  all  their  former  acquaintance  with  religion 
was  delusion  ;  and  by  so  doings  they  cannot  fail  of 
grieving  the  Holy  Spirit  of  God. 

CoroL  3,  That  faith  that  is  without  a  heart-felt 
sense  of  the  truth,  or  unconnected  with  the  con- 
solation that  there  is  in  Christ,  is  essentially  dif- 
ferent from  the  faith  of  the  apostles  and  primitive 
Christians  :  believ'mgj  they  rejoiced  with  joy  umpeak^ 
able  and  full  of  glory  ^ 

CoroL  4.  Ihey  who  seem  to  speak  highly  of 
the  atonement,  or  the  "  finished  work  of  Christ," 
but  say  httle,  and  indeed  nothing  to  the  purpose, 
about  the  Spirit's  work  in  regeneration,  while 
they  appear  to  extol  one  sacred  person  of  the 
Trinity,  do  manifestly  slight  another, 

2.  From  the  preceding  subject  we  are  taught 
the  antiquity  of  the  doctrine  of  imputation  j 
which  w^as  clearly  expressed  under  the  former 
dispensation,  by  the  laying  of  hands  on  the  head 
of  the  victim,  with  confession  of  sin  :  yea,  we  are 
taught  that  the  doctrine  of  irnpuied  righteousness  is 
not  to  be  confined  to  the  Nevv^  Testament ;  for 
St.  Paul,  in  his  exposition  of  the  words  of  David, 
assures  us  that  it  is  held  forth  in  them.  It  was  a 
doctrine  of  the  primitive  church,  and  much  in- 
sisted on  in  the  reformation  from  popery.  Lu- 
ther, that  resolute  reformer,  looked  upon  it  "  an 
article  of  a  standing:  or  a  fallino:  church."  It  was 
steadily  embraced  by  the  fathers  of  New-England, 
and  is  preserved  as  precious  in  many  of  their  writ- 
ings ;  and  however  it  may  at  any  time  suffer  an 
eclipse,  as  a  truth  of  God  it  shall  fmally  prevail  to 
his  glory  and  the  comfort  of  many  poor  sinners. 
Doubtless  it  is  calculated  to  do  both.     It  gives 


64  IMPUTED  RIGHTEOUSNESS,  Bet. 

glory  to  God  :  for  in  this  method  of  saving  the 
guilty,  there  is  an  illustrious  display  of  the  divine 
perfections  ;  such  as  wisdom,  love,  grace,  sove- 
reignty, justice,  &c.  Wisdom  shines,  in  that  God 
has  secured  the  honour  of  his  law  and  govern- 
ment, while  he  justifies  the  ungodly.  Love  appears 
in  the  manner  in  which  he  hath  done  this,  even 
by  giving  his  only  begotten  Son  to  suffer  and  die. 
Grace  is  conspicuous  in  his  pardoning  the  sinner's 
guilt,  and  accepting  his  person  as  righteous  on 
account  of  the  obedience  of  one.  Sovereignty  is 
manifested  in  his  having  mercy  on  whom  he  will 
have  mercy.  Justice  cannot  be  hid,  seeing  rather 
than  sin  should  be  pardoned  without  satisfaction, 
the  Son  of  God  must  die.  It  brings  comfort  to 
the  sinner  who  is  brought  to  believe  in  Jesus  :  for 
he  sees  that  he  is  the  author  of  a  perfect,  spotless 
righteousness,  such  as  he  finds  he  must  have,  or 
never  be  admitted  to  see  the  Lord  ;  and  while  he 
rejoices  in  it  by  faith,  he  ascribes  the  whole  glory 
to  God. 

3.  If  only  they  are  blessed  whose  iniquities  are 
forgiven,  it  follows,  that  the  wrath  of  God  abid- 
eth  on  all  the  impenitent  and  unbelieving.  This 
is  an  alarming  consideration  to  such  as  have  any 
sense  of  the  nature  of  the  divine  displeasure.  It 
will  be  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God.  Who  can  dwell  with  everlasting 
burnmgs  ?  Who  can  dwell  with  devouring  fire  ?  A 
state  of  guilt  is  awful ;  the  person  in  it  is  desti- 
tute of  the  comforts  of  the  gospel  here,  and  is 
liable  every  moment  to  be  plunged  into  the  lake 
that  burneth  with  fire  and  brimstone  !  and  this  is 
the  condition  of  every  natural  man.  It  becomes 
each  of  us  to  inquire,  in  the  language  of  the  disci- 
ples. Lord,  is  it  I? 


SERMON     IV. 

BELIEVERS    EXHORTED    TO    CONTINUE    IN    THEIR 
OBEDIENCE. 


iPHILIPPIANS,  ii.  12,  13. 

Wherefore^  my  helovedj  as  ye  have  alixmys  oheyedy  not  as  in  my 
presence  only^  hut  nonu  much  mere  in  my  absence^  tuork  out  your 
oivn  salvation  nvith  fear  and  trembling  :  for  it  is  God  which 
Kvorketh  in  you,  both  to  will  and  to  do,  of  his  good  pleasure. 

OT.  Paul  was  a  zealous  and  afl  accom- 
plished  advocate  for  all  the  important  doctrines  of 
Christianity :  these  he  inculcated  with  plainness 
and  frequency,  always  laying  them  down  as  the 
foundation  of  obedience,  and  from  them  urging 
a  sacred  regard  to  every  necessary  duty.  We 
have  an  instance  of  this  sort  in  the  context.  The 
apostle  introduces  subjects  of  the  highest  conse- 
quence, viz,  the  divinity  of  Christ,  or  his  equal- 
ity with  the  Father — who^  being  in  the  form  of  Gody 
thought  it  not  robbery  to  be  equal  with  God  ;  his  as- 
tonishing condescension — but  made  himself  of  n9 
reputation^  and  took  upon  him  the  form  of  a  servant^ 
and  was  made  in  the  likeness  of  men  ;  his  course  of 
obedience  to  the  will  of  God,  and  his  submitting 
to  the  ignominious  and  painful  death  of  the  cross. 
These  grand,  interesting  truths,  are  the  premises 
on  which  he  founds  the  following  exhortation  ; 
Wherefore^  my  beloved^  as  ye  have  always  obeyed^  not 
as  in  my  presence  gnly^  but  now  muck  more  in  my  ah* 


66  BELIEVERS  EXHORTED  TO 

sence^  work  out  your  own  salvation  with  fear  and  trenu 
bling  :  for  it  is  God  which  worketh  in  you^  both  to  will 
and  to  do^  of  his  good  pleasure :  q.  d.  Dearly  beloved, 
I  exhort  you  to  labour  to  be  like  your  Lord  and 
Master  ;  let  the  same  mind  be  in  you  that  was  in 
him  ;  behave  with  meekness  and  humility  toward 
all  men,  and  let  it  be  seen  that  you  delight  in 
copying  the  most  perfect  example.  And  as  Jesus 
became  obedient  unto  deaths  even  the  death  of  the  cross  ; 
know  ye,  that  the  great  design  of  this  stupendous 
act  of  his  was,  that  he  7night  redeem  you  from  all 
iniquity^  and  purify  you  to  himself  a  peculiar  people y 
ZEALOUS  OF  GOOD  WORKS.  Be  yc  therefore,  like 
him,  obedient  until  death  ;  stedfast^  immoveable^  al- 
ways abounding  in  the  work  of  the  Lord.  In  farther 
speaking  to  the  words,  I  propose, 

I.  To  shew  to  whom  they  were  addressed. 

II.  Inquire  into  their  meaning. 

IIL  Consider  the  necessity  of  the  believer's 
continuing  in  his  obedience. 

I.  It  is  expedient,  in  the  first  place,  to  know 
to  v^hom  these  words  were  spoken  ;  this  should 
be  a  first  inquiry  in  all  our  investigations  of  divine 
truth,  in  order  to  find  out  the  sense  of  the  sacred 
writers.  The  want  of  a  due  attention  to  this 
maxim,  has  led  many  to  mistake  their  meaning  : 
from  hence  it  is  that  many  scripture  exhortations 
are  misapplied,  and  the  text  among  others,  which 
is  manifestly  spoken  to  believers  \  thi^  will  appear 
from  the  following  things : 

1.  The  direction  of  the  episde,  (chap.  i.  1.)  To 
all  the  saints  in  Christ  Jesus  which  are  at  Philippij 
with  the  bishops  and  deacons.  The  direction  of  a 
letter  gives  one  man  a  right  to  open  it  rather  than 


COxVriNUE  IN  OBEDIENCE.  67 

another,  and  without  any  regard  to  its  contents, 
determines  whose  it  is.  So  in  this  case.  St.  Paul 
carried  on  a  very  extensive  literary  correspond- 
ence. If  any  thing  in  providence  prevented  his 
paying  a  personal  visit  to  the  places  where  he  had 
been  successful  in  preaching  the  gospel,  he  gene- 
rally took  care  to  write  to  them.  This  circum- 
stance more  immediately  gave  rise  to  his  several 
epistles,  which  are  so  many  religious  letters,  writ- 
ten to  the  churches  or  to  particular  persons,  on 
matters  of  importance.  Each  letter  is  directed 
with  the  greatest  care,  the  epistle  to  the  Hebrews 
excepted,  which  is  generally  supposed  to  -have 
been  written  by  this  apostle.  Now  it  is  from  the 
direction  that  we  judge  for  whom  the  contents 
are  designed  ;  accordingly,  we  are  led  to  conclude 
that  this  epistle  to  the  Philippians  was  intended 
by  the  inspired  author  for  believers^  because  he 
directs  it  to  all  the  saints  In  Christ  Jesus. 

2,  In  confirmation  of  the  above  remark,  it  is 
necessary  to  examine  the  contents  of  this  letter, 
from  the  beginning  to  the  text.  I  might  with 
propriety  transcribe  the  whole  preceding  part  of 
it,  but  shall  only  select  a  few  passages,  because 
they  are  suilicient  for  the  purpose.  Being  confident 
of  this  very  things  that  he  which  hath  begun  a  good 
work  In  you^  will  perform  It  until  the  day  of  Jesus 
Christ,  (chap.  i.  6.)  Here  he  expresses  his  confi- 
dence that  the  good  work  which  had  been  begun 
in  them  would  be  finished  by  the  same  divine 
agent.  To  whom  could  such  a  passage  be  ad- 
dressed, but  to  professed  believers  ?  He  also  speaks 
of  iheir  furtherance  and  Joy  of  faith,  (ver.  25.)  Sure 
we  are,  that  such  as  have  no  f/lth  can  neither  ex- 
pect its  furtherance  nor  experience  its  joy.     He  does 


68  BELIEVERS  EXHORTED  TO 

not  hesitate  to  tell  them,  that  to  them  it  was 
given  to  believe  in  Christ,  (ver.  29.)  All  which 
exactly  agree  with  the  direction  of  the  epistle. 
To  which  I  will  only  add  the  text ;  Wherefore^  my 
beloved^  as  ye  have  always  obeyed^  not  as  in  my  -presence 
only^  but  now  much  more  in  my  absence.  Observe  that 
the  apostle  styles  the  persons  to  whom  he  writes 
beloved^  an  expression  only  used  by  him  when 
addressing  believers ;  accordingly,  after  the  con- 
version of  Onesimus,  he  wrote  a  letter  to  his 
master  Philemon,  in  which  he  exhorts  him  to. 
receive  him,  not  now  as  a  servant^  but  above  a  ser^ 
n)anty  a  brother  beloved.  He  also  commends  their 
course  of  obedience,  both  while  present  with  them 
and  in  his  absence  from  them  ;  by  which  it  be- 
came manifest  that  the  gospel  had  not  come  to 
them  in  word  only^  but  also  in  -power ^  and  in  the  Holy 
Ghost ^  and  in  much  assurance,     I  proceed, 

II.  To  inquire  into  the  meaning  of  the  apostle 
in  this  exhortation,  work  out  your  own  salvation 
with  fear  and  trembling, 

1.  I  apprehend  the  apostle  cannot  mean,  that 
salvation  from  the  guilt  and  fatal  effects  of  sin  was 
to  be  wrought  out  by  human  endeavours,  or  that 
the  salvation  of  a  sinner  from  the  wrath  to  come 
depends  on  any  thing  that  he  can  do.  Consider 
the  being  that  is  offended,  the  law  that  is  violated, 
the  guilt  that  is  contracted,  the  circumstances  of 
the  offender,  and  the  whole  tenor  of  the  gospel. 

The  being  whom  we  have  offended  is  the  infi- 
nite Jehovah,  a  God  of  truths  and  without  iniquity  ; 
just  and  right  is  he.  To  him  all  our  sins  are  naked, 
which  the  eternal  holiness  of  his  nature  obliges 
him  to  view  with  abhorrence ;  while  his  justice, 
another  essential  attribute,  calls  for  condig;n  pun* 


CONTINUE  IN  OBEDIENCE.  6^ 

isbment ;  and  which  could  never  have  been  im- 
peached, if  he  had  damned  the  world  of  men,  as 
he  has  the  world  of  apostate  angels  ;  because  men 
have  violated  a  law  which  is  infinitely  just  and 
reasonable,  the  requirements  and  threatenings  of 
which  are  perfectly  equitable.  As  a  murderer  is 
justly  condemned  to  suffer  death,  so  every  trans- 
gressor of  the  divine  law  becomies  as  justly  liable 
jto  be  punished  with  everlasting  destruction. 

Reflect  on  the  nature  of  his  crime,  or  the  guilt 
that  he  hath  contracted.  We  judge,  in  common, 
of  the  nature  of  an  offence,  by  the  dignity  of  him 
against  whom  it  is  committed.  Should  we  admit 
this  rule  here,  it  will  follow,  that  sin  has  in  it  in- 
finite guilt,  because  committed  against  an  infinite 
God.  Infinite  it  must  be  also,  seeing  an  infinite 
punishment  is  assigned  to  the  impenitent  and  un- 
believing. As  the  punishment  is,  which  a  most 
righteous  being  has  determined  to  inflict,  such 
must  be  the  crime  j  otherwise  the  penalty  exceeds 
the  offence,  which  would  be  an  act  of  injustice ; 
this  no  man  dare  to  insinuate  of  the  Judge  of  all 
the  earth,  who  ever  has  done,  and  ever  will  do 
right.  That  the  punishment  to  be  inflicted  on 
sinners  will  be  infinite,  is  manifest  through  the 
whole  scriptures.  It  is  said,  the  worm  d'lcth  noiy 
(Mark  ix.  44.)  the  smoke  of  their  torment  ascendeth 
up  forever  and  ever^  (Rev.  xiv.  11.)  the  wicked  shall 

go  into  EVERLASTING  PUNISHMENT,  (Matt.  XXV.  46.) 

In  the  same  verse  St.  Matthew  declares,  that  the 
righteous  shall  go  away  into  life  eternal.  It  is  readily 
granted,  that  life  eternal  in  this  place  intends  end- 
less felicity,  or  is  to  be  taken  in  a  strict  and  proper 
sense.  Why  everlasting  punish?neni,  winch  is  an 
antithesis  to  it,  should  not  be  taken  in  a  like 


70  BELIEVERS  EXHORTED  TO 

sense,  that  is,  to  import  an  unlimited  duration, 
no  probable  reason  can  be  assigned.  We  find  the 
evangelist  makes  use  of  tlie  same  %vord  (ca^yv^} 
in  the  original,  to  express  both  the  duration  of 
the  punishment  of  the  wicked  and  the  happiness 
of  the  righteous  ;  thereby  informing  us,  that  the 
eternity  of  the  one  is  commensurate  with  the  eter- 
nity  oi  the  other  ;  meaning  that  it  is  without  end. 
Seeing,  therefore,  that  a  most  just  God  v/oulc^ 
never  inflict  a  penalty  that  exceeds  the  nature  of 
the  crime,  and  has  in  this  case  declared  that  the 
finally  impenitent  and  unbelieving  shall  be  pun- 
ished with  an  infinite  punishment,  it  follows  that 
the  guilt  of  sin  is  infinite. 

Consider  the  requirement  of  the  law,  even 
perfect  obedience.  Nothing  less  w^ili  be  accepted 
as  a  condition  of  the  divine  favour,  if  we  are  to 
enter  into  life  upon  this  principle. 

Bear  in  mind  the  circumstances  of  the  sinner  : 
he  is  in  a  state  of  moral  impotence  ;  destitute  of 
all  moral  rectitude  ;  yea,  dead  in  sin. 

Thus  you  find,  that  an  infinite  God  is  ofi'end- 
ed  by  the  violation  of  a  law,  holy,  just  and 
good ;  that  the  sinner  has  thereby  contracted  in- 
finite guilt,  and  is  reduced  to  a  state  of  absolute 
poverty  and  wTetchedness  ;  while  the  law  curses 
every  one  that  continueth  not  in  all  the  things 
that  are  written  in  the  book  of  it,  to  do  them. 
What  can  this  poor  creature  do,  in  order  to  work 
out  a  salvation  from  such  guilt  as  this  ?  Can  he 
make  atonement  for  one  of  the  offences  that  he 
hath  committed  ?  or  satisfy  divine  justice  for  the 
violation  of  the  law  ?  Wherewith  can-  the  sinner, 
in  such  deplorable  circumstances,  expiate  infinite 
jruilt  ?   Men  and  angels  are  unequal  to  the  task ; 


CONTINUE  IN  OBEDIENCE.  71 

and  Jesus  Christ  alone  might: y  ro  safe,  able  rti 

SAVE  ro  THE  UTTERMOST, 

Surely  St.  Paul  better  understood  that  gospel 
which  he  received  by.  the  revelation  of  Jesus  Christ, 
than  to  address  a  sinner,  poor,  and  blind,  and  na- 
ked, in  such  a  manner.  First  tell  him  that  he  can 
do  nothings  and  then  exhort  him  to  do  e've7'y  thing, 
Paul  was  not  such  a  preacher.  He  assures  us 
that  it  is  by  grace  we  are  saved^  through  faith  ;  and 
that  not  of  oursehes  :  it  is  the  gift  of  God.  Who  hath 
saved  tiSy  and  called  us  with  an  holy  callings  not  ac- 
cording TO  OUR  WORKS ^  (be  they  of  the  law  or  of 
the  gospel)  bid  according  to  his  own  purpose  and 
CRACE^  which  was  given  us  in  Christ  Jesus  before  the 
world  began, 

2.  Neither  can  the  apostle  mean  by  this  exhor- 
tation, that  salvation  from  tli,e  guilt  of  sin  is 
wrought  out  partly  by  Christ  and  partly  by  the 
sinner  ;  or  that  the  sinner  is  to  do  what  he  can, 
in  expectation  that  Christ  will  make  up  the  defi- 
ciency. This  sentiment  is  no  less  contradictory 
to  the  whole  gospel,  than  the  preceding  ;  for  it 
teaches  us,  that  Christ  is  not  a  complete  Saviour, 
and  that  our  own  arm  in  part  brings  salvation. 
It  reflects  grossly  on  the  Redeemer,  as  though  he 
were  not  every  way  able  to  save  ;  and  affords  the 
sinner  something  to  boast  of  before  God.  For 
suppose  that  part  be  ever  so  small,  that  he  can 
perform,  still  it  is  a  part ;  and  for  so  much  as  he 
can  do,  by  way  of  atonement  for  his  sins,  he  may- 
take  the  praise  to  himself. 

Besides,  what  sort  of  a  righteousness,  suppose 
ye,  must  that  be,  that  is  wrought  out  partly  by 
Christ,  and  partly  by  the  sinner  ?  The  former,  an 
infinitely  perfect  Being ;  tlic  latter,  a  totally  pol- 


^2  BELIEVERS  EXHORTED  TO 

luted  creature.  It  would  bear  resemblance  to  Neb- 
uchadnezzar's image,  the  parts  of  which  it  was 
impossible  ever  to  unite. 

Again — -The  work  of  salvation  was  finished  by- 
Christ,  and  he  had  ascended  to  the  glory  of  his 
Father,  before  these  Philippians  had  heard  the  gos- 
pel. Nothing  remained,  when  Paul  went  to  preach 
to  them,  but  the  special  application  of  its  inesti- 
mable  blessings.  Accordingly,  he  took  the 
greatest  pains  to  persuade  them,  that  all  their 
own  righteousness  was  loss  and  dung :  and  how- 
ever warm  he  was  in  his  exhortations  to  obedi- 
ence, he  would  always  have  them  to  know  that 
salvation  was  alone  of  Christ. 

Farther— -The  persons  to  whom  the  words  were 
immediately  spoken,  were  believers  ;  and  at  that 
very  time  in  a  state  of  actual  justification.  By 
hm  all  who  believe  are  justified  from  all  things. 
They  could  not,  therefore,  with  any  propriety  be 
exhorted  to  do  something,  by  which  they  might  be-, 
justified  before  God. 

3.  Neither  are  we  to  suppose,  that  St.  Paul  de- 
signed by  this  exhortation  to  teach  these  believers, 
that  by  virtue  of  a  stock  of  grace  already  receiv- 
ed, they  were  to  persevere  till  they  should  ob- 
tain final  salvation.  This  would  contradict  all 
those  passages  of  holy  scripture,  which  declare 
a  believer's  weakness  In  himself,  and  his  depend- 
ence on  Christ,  the  only  head  of  influence,  for 
constant  supplies  of  grace.  His  having  been  en- 
abled to  believe  in  the  Son  of  God  does  not  ren- 
der him  self-sufficient.  Still,  if  left  to  himself, 
he  may  fall  foully,  like  David  and  Peter.  It  is 
not  in  consequence  of  any  degree  of  grace  al- 
ready received,  that  the  believer  shall  safely  per- 


CONTINUE  IN  OBEDIENCE.  ^^ 

severe  to  eternal  glory  ;  but  by  virtue  of  a  vital 
Union  to  the  Lord  Jesus  Christ,  out  of  whose 
fulness  he  is  said  to  receive,  and  grace  for  grace. 
This  important  and  comfortable  sentiment  is 
beautifully  taught  us  by  our  divine  Lord,  in 
the  metaphor  of  the  vine  and  its  branches. 
(John  XV.  4,  5.)  As  the  branch  cannot  bear  fruit  of 
itself  except  it  abid-e  in  the  'vine  ;  no  ?nore  can  ye^  ex^ 
cept  ye  abide  in  me,  lam  the  vine^  ye  are  the  branches. 
Observe,  Christ  first  introduces  the  simile,  and 
then  accommodates  it :  q.  d.  It  is  thus  between  me 
and  you  :  I  am  the  vine,  to  whom  ye  as  branches 
are  united.  The  branches  are  united  to,  and  one 
with  the  vine ;  so  are  ye  united  to  me,  and  one 
with  me.  The  branches,  by  a  full  supply  of  sap 
from  the  vine  become  fruitful :  so  ye  being  con-« 
tinually  supplied  with  grace,  out  of  that  fulness, 
which  it  hath  pleased  the  Father  should  dwell 
in  me,  bear  much  fruit. 

This  sentiment  is  confirmed  by  numerous  pas- 
sages of  scripture.  Christ  assured  his  disciples 
in  the  same  chapter,  that  without  him  they  could  da 
nothing.  Without  his  abiding  in  them  by  his  Holy 
Spirit,  and  their  abiding  in  him  by  faith,  they 
could  do  nothing  comfortably,  successfully,  or 
acceptably.  Their  consolation  is  in  Christ,  and 
if  left  by  him,  they  drag  on  heUvily  like  Pharoah's 
chariots,  when  they  had  lost  their  wheels.  Their 
su.ccessful  opposition  to  the  world,  the  flesh,  and 
the  devil,  is  owing  entirely  to  help  from  Christ. 
In  all  these  things  we  are  more  than  conquerors^  through 
him  who  loved  us.  And  the  acceptance  of  their 
persons,  and  their  obedience,  is  only  through 
Christ.     He  is  the  sole  medium  of  access  to  God, 


74  BELIEVERS  EXHORTED  TO 

and  of  acceptance  with  him — wbere'm  be  hatb 
made  us  accepted  in  the  beloved* 

But  without  multiplying  quotations,  I  observe, 
that  the  latter  part  of  the  text  militates  against 
any  such  exposition  of  it.  Work  out  your  own  saU 
vation  with  fear  and  treinbling*  For  it  is  God  which 
*worketh  in  you^  both  to  will  a7id  to  do,  of  his  good  pleas^ 
tire.  No  exhortation  could  be  better  guarded. 
The  apostle,  with  his  usual  caution,  takes  care  that 
a  false  construction  might  not  be  put  on  his 
words  ;  and  that  the  people,  to  whom  he  writes, 
might  not  receive  any  wroBg  impressions.  In- 
stead of  being  self-confident,  or  of  thinking  that 
as  believers  they  were  amply  furnished  already 
for  the  duties  and  trials  of  the  Christian  life,  he 
exhorts  them  to  continue  in  obedience,  with  fear 
and  trernbling.  Fear  is  often  brought  in  by  this 
apostle,  as  a  necessary  temper  of  mind  for  the 
Christian,  while  he  abides  in  the  flesh  ;  because 
he  has  many  enemies.  It  was  expedient  that 
these  and  that  all  other  believers  should  be  diffi- 
dent of  their  own  abilities,  and  fear  to  trust  in 
themselves.  No  persons  are  in  so  great  danger  as 
they  who  apprehend  none,  or  who  look  upon  them- 
selves sufficient  to  overcome  every  enemy.  This 
remark  is  exemplified  in  Peter's  denial  of  his  Mas- 
ter. Had  he  entertained  this  necessary  fear,  it 
might  have  kept  him  from  the  place  of  danger. 
Being  suspicious  of  himself,  he  would  rather  have 
chosen  to  stay  a  little  behind,  than  to  go  among 
the  servants  of  the  high  priest. 

The  believers  at  Philippi  had  also  reason  to  fear, 
lest  animosities  and  divisons  should .  take  place 
among  them,  to  the  great  injury  of  the  cause  of 
Christ  ;   lest  they  should  be  beguiled  by  false 


CONTINUE  IN  OBEDIENCE.  7,^ 

teachers,  who  were  then  lying  in  wait  to  deceive  j 
lest  they  should  be  overtaken  by  temptation,  or 
led  away  by  their  own  corruptions,  to  sin  against 
the  Lord  ;  and  lest  they  should  be  found  to  en- 
tertain a  fondness  for  their  own  righteousness : 
all  which  would  tend  to  hinder  or  mar  their 
course  of  obedience. 

The  apostle  adds.  For  it  is  God  ivhich  worketh  in 
you  both  to  will  and  to  do^  of  his  good  pleasure.  This 
sentence  is  explanatory  of  the  former  part  of  the 
text,  and  immediately  calculated  to  unhinge 
the  Philippians  from  self-confidence  :  i.  e.  I  do 
not  mean  to  set  you  to  do  something,  by  which 
you  may  be  justified,  either  in  whole  or  in  part^ 
before  God  ;  this  is  the  sole  w^ork  of  Jesus  :  nor 
yet  would  I  have  you  to  think,  that  as  believers, 
and  justified  persons,  you  are  already  furnished 
with  grace,  sufficient  for  all  the  duties  and  trials 
that  are  before  you.  Rather,  you  are  not  sufficient 
rf  yoursehesy  to  think  any  thi?ig  as  of  yourselves  ;  but 
your  sufficiency  is  of  God,  who  worketh  in  you  ta  will 
and  to  do^  those  things,  that  are  spiritually  good. 
The  apostle  does  not  say,  who  hath  wrought  in 
you,  but  who  now  worketh  in  you,  as  the  called 
according  to  his  purpose. 

Here  we  are  plainly  taught,  that  a  will  to  choose, 
and  the  ability  to  perform  that  which  is  good,  are 
of  God.  The  sinner,  w^hile  in  unbelief,  is  an 
enemy  in  his  mind  by  wicked  v/orks,  and  con- 
tinually under  the  influence  of  a  principle  of  en- 
mity against  God.  He  sees  no  excellency  in  Christ, 
no  beauty  in  holiness.  The  things  that  suit  his 
depraved  taste,  are  infinitely  opposite  to  the  Divine 
Majesty  :  if  he  therefore  gratifies  himself,  he  must 
(ofFend  the  Deity.     In  this  condition  he  acts  freely, 


76  BELIEVERS  EXHORTED  TO 

choosing  such  things  as  are  adapted  tp  his  corrupt 
mind.  And  in  this  manner  would  he  continue 
to  act  to  the  end  of  life,  however  shocking  the 
event,  if  God  should  not  stop  him  in  his  career, 
as  he  did  Saul  the  persecutor,  or  convert  him, 
as  he  did  the  dying  thief.  For  nothing  short  of 
the  exceeding  greatness  of  that  power ^  that  brought 
again  from  the  dead  our  Lord  Jesus  Christ,  is 
sufficient  to  alter  this  depraved  heart.  And  even 
after  the  sinner  is  enabled  to  believe  in  the  Son 
of  God,  such  is  the  law  in  his  members  ;  such 
the  power  of  indwelling  corruption,  that  the  will 
is  frequently  embarrassed,  and  spiritual  desires 
languid.  Every  Christian  knows  by  experience, 
that  he  is  too  apt  to  forget  his  first  love,  and  to 
drag  on  heavily  from  one  duty  to  another.  The 
world  and  the  things  thereof  tend  to  divide  his 
heart  and  affections.  At  such  a  time  he  is  sensible 
what  his  duty  is,  and  he  attends  to  it ;  but  he  is 
conscious  of  a  sad  alteration  in  the  temper  of  his 
mind ;  which  he  bewails  in  language  like  that  of 
David,  My  soul  cleaveth  to  the  dust :  quicken  thou  me 
according  to.  thy  word.  He  finds  that  he  cannot 
quicken  himself,  nor  remove  this  stupidity  under 
which  he  groans  :  were  it  in  his  power,  it  should, 
soon  be  done.  But  he  feels  that  it  is  God  who 
%uorketh  in  him,  by  his  Spirit  and  grace,  to  wiliy 
and  from  the  same  source  is  his  ability  to  do 
whatever  God  calls  him  to.  /  have  learned^  says 
St.  Paul,  in  whatsoever  state  I  am^  therewith  to  he 
content*  I  know  hoth  how  to  he  abased^  and  1  know 
how  to  abound :  every  where  and  in  all  things  I  ani 
instructed^  both  to  be  full  and  to  be  hungry  ^both  to  abound 
and  to  suffer  need.  But  lest  the  Philippians  should 
think  he  contradicted  the  doctrine  he  had  before 


CONTINUE  m  OBEDIENCE,  77 

taught  them,  lie  adds,  /  can  do  all  things  through 
Christ  who  strengihenethme.  That  is,  by  implication, 
I  can  do  none  of  these  things  without  help  from 
Jesus.  He  tells  us  in  another  place,  to  will  is  pre- 
sent with  me^  hut  how  to  perform  that  which  is  good  I 
Jind  not.  From  hence  we  learn,  that  what  St.  Paul 
here  writes  to  the  Philippians  was  a  matter  of  his 
own  experience,  as  well  as  a  solemn  truth. 

It  may  now  be  asked,  If  neither  of  the  preced- 
ing articles  is  the  sense  of  the  text,  what  does  he 
mean  ?    I  answer, 

4.  That  it  appears  to  me  that  his  design  is  to 
stir  up  the  believers  at  Philippi,  to  a  sacred  regard 
to  those  duties  he  had  been  speaking  of  in  the 
context ;  and  besides  these,  to  all  the  duties  of 
the  Christian  life  :  or,  in  other  words,  as  they 
had  always  obeyed,  not  as  in  his  presence  only, 
but  much  more  so  in  his  absence,  he  exhorts  them 
to  continue  in  their  obedience,  by  studiously  ob- 
serving those  things  that  accompany  salvation  ; 
q.  d.  as  ye  have  always  obeyed,  so  continue  to 
obey ;  remembering  that  //  is  God  who  worketh  in 
you.  While  you  are  careful  to  attend  to  the  ex- 
ternal plan  of  duty  that  is  before  you,  bear  in 
mind  that  your  sufficiency  is  of  God ;  and  let  this 
be  your  encouragement,  that  he  worketh  in  you^ 
and  that  his  Spirit  is  given  to  help  your  infirmities. 

The  immediate  reason  of  this  exhortation,  and 
which  confirms  the  above  exposition  of  it,  you 
have  in  the  three  verses  that  follow  tlie  text.  Da 
all  things  without  inurmurings  and  dispiitings  :  mean- 
ing all  the  things  that  he  had  mentioned  in  the 
context,  and  that  are  included  in  the  text ;  such 
as,  that  they  should  be  like  ?ninded,  haviiig  the  same 
lovcy  bein^  of  one  accord^  of  one  mind  i  t(iat  nothing 


76  BELIEVERS  EXHORTED  TO 

should  be  done  through  strife  or  vain  glory ^  but  in  low' 
liness  of  mind  each  should  esteem  other  better  than  them" 
selves  ;  that  they  should  not  look  every  man  on  his  own 
thi?tgs,  but  every  man  also  on  the  things  of  others  ;  that 
they  should  cultivate  a  mind  like  that  which  was  i^i 
Christ  Jesus,  i.  e.  of  Immility  and  condescension. 
Having  particularly  mentioned  these  duties,  he 
sums  up  the  whole  of  Christian  practice  in  this; 
short  exhortation.  Work  out  your  own  salvation  ; 
and  then  proceeds  to  give  the  reason  of  it — That 
ye  may  be  blameless  and  harmless^  the  sons  of  God,  with' 
out  rebuke,  in  the  midst  of  a  crooked  and  perverse 
r.ation,  among  whom  ye  shine  as  lights  in  the  world : 
holding  forth  the  word  of  life  ;  that  I  may  rejoice  in 
ihe  day  of  Christ,  that  I  have  not  run  in  vain,  neither 
laboured  in  vain.  Here  the  apostle  tells  us,  in  the 
most  plain  terms,  v^hy  he  so  warmly  exhorted  the 
believing  Philippians  to  obedience.  Not  that  they 
might  recommend  themselves  to  God,  and  obtain 
the  pardon  of  their  sins,  this  being  a  thing  impos- 
sible by  any  human  endeavours";  but  that  they 
might  be  blameless  and  harmless,  as  became  the 
sons  of  God,  without  rebuke,  in  the  midst  of  a 
crooked  and  perverse  nation.  They  were  among 
a  people  who  were  in  opposition  to  the  gospel, 
and  watched  for  their  fall ;  the  apostle  therefore 
exhorts  them  to  behave  in  such  a  manner  that 
these  their  enemies  might  have  nothing  to  lay  to 
their  charge.  This  he  urges  by  the  consideration, 
that  Christians  should  shine  as  lights  in  the  world* 
i\s  God  had  shined  in  their  hearts,  to  give  the 
4ight  of  the  knowledge  of  his  own  glory  in  the 
face  of  Jesus  Christ ;  so  it  became  them  to  be  as 
lights  to  others,  in  all  holy  conversation  and  god- 
liness.    Holding  forth  ihe  word  of  life  :    meaning. 


CONTINUE  IN  OBEDIENCE.  79 

that  the  bishops,  or  ministers  of  the  gospel,  who 
are  mentioned  in  the  direction  of  the  epistle, 
should  preach  the  doctrines  of  Christ,  which  are 
the  words  of  life ^  in  plainness  and  purity  ;  and  that 
both  they,  and  all  the  saints  and  faithful  in  Christ 
Jesus  of  a  private  character,  should  hold  forih^  or 
publickly  exhibit,  the  excellency  of  these  doc- 
trines, by  a  holy  and  exemplary  behaviour  ;  shew- 
ing out  of  a  good  conversation  tJmr  works  with  ?neekness 
ef  wisdom.  Such  a  conduct  would  have  given  the 
apostle  occasion  to  rejoice  in  the  day  of  Christy  and 
have  made  manifest  that  he  had  not  run  in  vain^ 
neither  laboured  in  vain. 

It  being  now  apparent,  from  what  has  been  de- 
livered, that  the  text  is  an  address  to  believers, 
urging  them  to  continue  in  their  obedience,  I. 
pass  to  consider, 

III.  That  such  obedience  is  indispensably  neces- 
sary. This  is  a  fait hf  id  sayings  and  these  things  I  will 
that  thou  affirm  constantly^  that  they  which  have  be- 
lieved in  God  might  be  careful  to  maintain  good  works  : 
these  things  are  good  and  profitable  unto  7nen,  (Tit.  iii, 
S.)  And  in  verse  14th  of  the  same  chapter,  the 
apostle  adds,  Atid  let  ours  also  learn  to  jnaintain  good 
works  for  necessart  uses,  that    they  be  not    un- 

IRUJTFUL, 

Let  it  be  premised,  that  the  plan  of  a  believer's 
obedience  is  very  extensive.  He  is  bound  to  obey 
every  moral  precept,  to  imitate  every  divine  ex- 
ample, and  to  submit  to  all  Christ's  new  com- 
mandments. This  is  manifest  in  the  commission 
Christ  gave  to  his  disciples — teaching  them  to  observe 

ALL  rillNGS  whatsoever   I  HAVE  COMMANDEIi  YOU. 

This  u  a  part  of  tlie  gospel  ministry,  and  to  be 


so  Believers  exhorted  t6 

frequently  insisted  on  ;  yea,  as  often  as  the  gospel 
is  preached,  it  should  be  urged,  that  they  who 
have  believed  in  God  should  carefully  observe  all 
things  whatsoever  Christ  hath  commanded  ;  which  is 
necessary, 

1.  To  evidence  their  faith  in  him.  Tea,  a  man 
may  say.  Thou  hast  faith,  and  I  have  works  :  shew  7ne 
thy  faith  without  thy  works,  and  I  will  shew  thee  my 
FAITH  BT  Mr  WORKS*  Thou  believest  that  there  is 
one  God  ;  thou  doest  well :  the  devils  also  believe  and 
iremble.  But  wilt  thou  know,  0  vain  man,  that  faith 
WITHOUT  WORKS  IS  DEAD  ?  A  vain  man  indeed  is 
he,  who  pretends  to  be  a  believer  in  Christ,  but 
at  the  same  time  has  no  regard  to  practical  godli- 
ness. The  faith  of  God's  elect  is  a  principle  of 
life  and  action.  And  every  man  who  is  brought 
to  believe  the  important  doctrines  of  Christian- 
ity, will  also  be  influenced  to  deny  ungodliness  and 
worldly  lusts,  and  to  live  soberly,  and  righteously^ 
and  godly,  in  this  present  world.  This,  says  St.  Paul, 
that  very  grace  that  bringeth  salvation  teacheth.  It 
is  by  their  fruit  we  are  to  know  them  :  for  they 
shew  their  faith  by  their  works  ;  living  faith  be- 
ing invariably  an  influential  principle.  It  may 
therefore  be  concluded,  with  the  greatest  propri- 
ety, that  all  who  profess  to  have  faith,  and  have 
not  works,  deceive  themselves,  and  the  truth  is 
not  in  them :  in  all  such  instances  faith  lacks  its 
external  evidence. 

2.  Obedience  is  an  evidence  of  love  to  God. 
He  that  hath  my  commandments,  saith  Christ,  and 
keepeth  them,  he  it  is  that  loveih  me.  If  any  man  love 
me,  he  will  keep  my  words.  He  that  loveth  Christ, 
will  be  inquisitive  to  know  and  anxious  to  do  his 
will.     There  is  no  incentive  so  powerful  as  love  > 


CONTINUE  IN  OBEDIENCE.  81 

that  obedience  that  springs  from  it  is  both  cheer- 
ful and  extensive.  A  servant  may  be  awed  by 
fear,  or  induced  by  the  promise  of  a  reward,  to 
obey  his  master ;  but  there  is  a  great  difference 
between  such  obedience  and  that  which  springs 
from  love.  In  the  former  case,  he  has  no  true 
satisfaction  in  obeying,  but  wishes  his  task  was 
ended  ;  in  the  latter,  there  is  real  pleasure.  The 
servant  loves  his  master,  and  therefore  he  loves 
to  please  him  :  his  obedience  is  no  task  or  drudg- 
ery, for  his  heart  is  in  it ;  and  while  he  pleases 
his  master,  he  gratifies  himself.  It  is  thus  with 
believers :  the  love  they  have  to  the  Lord  Jesus 
Christ  makes  them  willing  to  do  and  suffer  his 
will ;  and  where  this  evidence  is  wanting,  love 
should  be  suspected. 

3.  Obedience  is  necessary  on  account  of  the 
men  of  the  world.  Of  this  the  apostle  speaks  in 
the  context ;  and  exhortations  of  the  same  import 
are  numerous  in  the  word  of  God ;  such  is  the 
following  :  Let  your  light  so  shine  before  men^  that 
they  may  see  your  good  works^  and  glorify  your  Father 
who  is  in  heaven.  These  words  were  immediately 
spoken  to  the  disciples,  of  whom  all  manner  of 
evil  was  falsely  said.  Christ  exhorts  them  to  free 
themselves  from  these  unjust  reflections,  by  a 
holy  atid  unbiamcable  conduct ;  and  so  to  make 
it  evident,  that  the  doctrines  they  preached  were 
in  no  sense  unfriendly  to  morality  :  for  while 
they  preached  the  gospel,  and  were  careful  to 
maintain  good  works,  they  left  no  room  for  any 
to  insinuate  that  they  made  void  the  law  j  on  the 
contrary,  their  good  example  might  have  a  ten- 
dency to  lead  their  very  enemies  to  think  favour- 
ably of  the  sentiments  they  taught,  seeing  that 
J- 


82  BELIEVERS  EXHORTED  TO 

under  their  influence  their  practice  was  unblame- 
able.  On  the  same  account,  modern  Christians 
should  be  careful  to  regulate  their  conduct  by  the 
most  excellent  maxims  of  Jesus  Christ ;  thus  will 
they  adorn  the  doctrine  of  God  their  Saviour ;  and 
they  who  are  of  the  contrary  part  will  be  ashamedy 
having  no  evil  thing  to  say  of  them, 

4.  Christ  taught  his  disciples  the  necessity  of 
obedience,  that  God  might  be  glorified.  Herein 
is  my  Father  glorified^  that  ye  bear  much  fruit  ;  so  shall 
ye  be  my  disciples.  The  glory  of  God  should  be  a 
leading  point  with  the  Christian  ;  he  should  keep 
it  in  view  as  the  ultimate  end  of  all  his  actions, 
and  readily  do  or  suffer  any  thing  by  which  God 
may  be  glorified.  And  seeing  this  end  is  answer- 
ed, by  having  his  fruit  unto  holiness,  how  should 
the  consideration  of  it  excite  him  to  give  all  dili- 
gence^ to  add  to  his  faith ^  virtue  ;  and  to  virtue^ 
knowledge  ;  and  to  knowledge ^  temperance ;  and  t& 
temper ancCy  patience  ;  and  to  patience^  godliness  ;  and 
to  godliness^  brotherly -kindness  ;  and  to  brotherly -kind- 
ness^ charity.  And  at  the  same  time  that  God  is 
glorified,  by  his  bearing  much  fruit,  he  appears  to 
be  a  disciple  indeed.  So  shall  ye  be  my  disciples, 
i.  e.  so  shall  it  be  made  manifest :  for  their  fruit- 
fulness  does  not  "  constitute  them  disciples,  but 
makes  it  appear  tliat  they  are  so  ;  just  as  good 
fruit  does  not  make  the  tree  good  (the  tree  is 
first  good,  and  therefore  it  brings  forth  good 
fruit)  but  shews  it  to  be  good."  So  men  are 
known  to  be  the  real  followers  of  Jesus  Christ,  by 
abounding  in  the  fruits  of  righteousness. 

5.  Though  the  plan  of  redemption  was  so  laid, 
that  the  sinner  should  be  justified  through  the 
blood  .of  Jesus,  without  the  deeds  of  the  law ;  the 


CONTINUE  IN  OBEDIENCE.  S3 

Lord  had  respect  unto  obedience,  and  effectually 
secured  it.  To  this  men  are  choseiiy  redeemed^  and 
called. 

(1.)  They  were  chosen  to  holiness  here^  as  much 
as  to  happiness  hereafter.  That  very  purpose  of 
the  Eternal  Mind  that  appointed  them  to  obtain 
salvation,  did  also  determine  that  they  should  be 
an  obedient  people.  According  as  he  hath  chosen  us 
in  hiniy  before  the  foundation  of  the  worlds  that  we 
shoidd  be  holy  and  without  bla?ne  before  him  in  love. 
With  which  agree  the  following  words  :  Electa  ac- 
cording to  the  foreknowledge  of  God  the  Father^  through 
sanctification  of  the  Spirit  unto  obedience.  In  these 
passages  it  is  evident  beyond  a  reasonable  contra- 
diction, that  the  heirs  of  promise  are  chosen  to 
holiness  here,  or  to  a  life  of  obedience  to  their 
Divine  Master  :  it  is  therefore  necessary. 

Corollary.  How  evidently  do  they  misrepresent 
the  doctrine  of  election,  who  say,  "  If  we  are 
elected  we  may  live  as  we  please,"  seeing  the  elect 
are  appointed  to  be  a  holy  people. 

(2.)  It  was  one  great  design  of  Christ  in  re- 
demption, that  the  redeemed  by  his  blood  should 
be  holy.  Who  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity^  and  purify  to  himself  a 
peculiar  people^  zealous  of  good  works. 

(3.)  For  the  same  purpose  they  are  effectually 
called  by  the  Spirit  of  God.  For  we  are  his  work- 
manships created  in  Christ  Jesus  unto  good  works ^  whi^h 
God  hath  before  ordained  that  we  should  walk  in  them. 
And  it  is  the  character  of  those  who  are  openly 
in  Christ  by  conversion,  that  they  are  new  crea- 
tures :  old  things  pass  away^  and  behold^  all  things 
become  new. 


84  BELIEVERS  EXHORTED  TO 

Tims  we  see  that  God  the  Father  appointed  his 
people  to  holiness ;  Jesus  Christ  redeemed  them, 
that  they  might  be  holy  ;  and  they  are  called  unto 
holiness  by  the  Divine  Spirit :  they  are  a  peculiar 
-people^  zealous  of  good  ivorks. 

6.    Let  it  be  farther  observed,  that  the  Lord 
hath  wisely  connected  the  Christian's  growth  in 
grace,  and  his  consolation,  with  his  obedience. 
If  he  desires  to  enjoy,  as  doubtless  he  does,  the 
consolation  that  there  is  in  Christ,  then  he  must 
walk  in  all  the  commandments  and  ordinances  of 
the  Lord.     This  is  the  divinely  appointed  method 
of  nearness  to  God,  and  in  which  only  the  be- 
liever can  expect  to   have  fellowship  with   the 
Father,  and  v/ith  his  Son  Jesus  Christ ;  hence  such 
sacred  promises  as  the  following :  They  that  wait 
upon  the  Lord  shall  renew  their  strength  ;  they  shall 
mount  up  with  wings  as  eagles  :  they  shall  run  and  not 
i?e  weary y  and  they  shall  walk  and  not  faint.     Seek, 
and  ye  shall  find.     And  Christ  said  unto  his  disci- 
ples. Where  two  or  three  are  gathered  together  in  tny 
7iamey  there  am  I  in  the  ??iidst  of  them.     Here  he 
promises,  as  in  many  other  passages,  that  he  would 
be  with  and  bless  those  who  wait  upon  him,  or 
seek  him  in  the  ways  which  he  hath  appointed ; 
and  which  the  faithful  in  Christ  Jesus  have  often 
experienced :  for  the  Lord  meeteth  him  that  rejoicethy 
and  worketh  righteousness ;  those  that  remember  him 
in  his  ways.     Neither  hath  he  ever  said  to  the  seed 
of  Jacohy  Seek  ye  me  in  vain.     It  is  therefore  neces- 
sary  that  the  Christian  be  diligent  in   his  course 
of  obedience,  if  he  would  enjoy  the  comforts  of 
the  gospel. 

7.    The  glory  to  be  revealed  is  promised  only 
to  such  as  shall  persevere  to  the  end.     He  that 


CONTINUE  IN  OBEDIENCE.  85 

shall  endure  to  the  end  shall  be  saved.  This  is  the 
grand  encouragement  to  believers,  under  mani. 
fold  temptations.  Their  trials  shall  have  an  end  ; 
and  then  such  as  shall  have  finally  persevered  shall 
receive  a  crown  of  life.  Not  that  we  are  to  sup- 
pose that  our  perseverance  in  duty  gives  a  right 
to  eternal  life  ;  no  ;  this  is  founded  on  the  Re- 
deemer's obedience  and  sufferings  :  but  it  charac- 
terizes those  who  are  the  heirs  of  this  inheritance. 
There  are  many,  who  once  made  a  very  showy 
profession,  and  did  run  well  for  a  time  ;  but  hav- 
ing  no  root  in  themselves,  endured  for  a  while : 
for  when  tribulation  or  persecution  arose  because 
of  the  word,  they  were  offended.  Thus  their 
proper  character  was  discovered.  Of  such  it  may 
be  said.  They  went  out  from  iis^  hut  they  were  not  of 
us  ;  for  if  they  had  been  of  us^  they  would  no  doubt 
have  continued  with  us  ;  but  they  went  out^  that  they 
jiiight  be  made  manifest  that  they  were  not  all  of  us. 
On  the  contrary,  such  as  persevere  to  the  end 
answer  the  character  given  to  those  who  shall 
forever  inherit  the  promises  ;  and  the  word  is 
plain,  that  none  but  such  shall  be  saved.  It  there- 
fore becomes  all  men  professing  godliness,  to  be 
diligent^  that  they  may  be  found  of  Christ  in  peace^ 
without  spot^  and  bla7neless.  For  in  the  present  cir- 
cumstances, there  are  many  things  that  unite  to 
excite  the  Christian's  fear.  He  has  a  law  in  his 
members,  a  tempting  devil,  and  an  alluring  world ; 
three  very  potent  adversaries.  It  becomes  him 
continually  to  watch  and  pray,  lest  he  should  fall 
from  his  own  stedfastness. 

8.  In  fine,  the  love  of  Christ  lays  the  believer 
under  a  most  agreeable  necessity  to  continue  in 
his  obedience.     No  obligation  morq  binding  than 


86  BELIEVERS  EXHORTED  TO 

this.  Th-e  believer  reflects  on  that  super-eminent 
expression  of  the -love  of  God,  in  giving  his  own 
Son  to  die  for  sinners.  He  thinks  with  wonder 
and  affection  of  the  Saviour's  grace  and  compas- 
sion, that  he  should  so  readily  become  a  sacrifice 
for  sins ;  and  with  an  apostle  he  exclaims.  Herein 
is  love  ;  not  that  we  loved  him^  hut  that  he  loved  us. 
God  commendeth  his  hve  towards  us^  in  that  while  we 
were  yet  sinners  Christ  died  for  us  !  He  saves  from 
hell,  from  everla-sting  misery,  to  the  eternal  frui- 
tion of  himself  in  glory  1  In  this  Redeemer,  says 
the  Christian,  I  see  a  ground  of  hope  for  me,  and 
trust  that  I  have  been  enabled  to  fly  to  him  as  the 
only  refuge.  To  him  I  dedicate  my  all.  I  have 
nothing  but  I  v*^ould  freely  give  him.  O  that  he 
would  make  my  duty  plain,  and  help  me  to  dis- 
charge it !  I  would  gladly  make  haste,  and  delay 
not  to  keep  his  commandments  ;  seeing  this  is 
the  only  way  I  have  to  express  my  love  to  him. 
Thus  the  love  of  Christ  constraineth  him. 

I  pass  to  some  suitable  improvement. 

1.  It  appears  repugnant  to  the  sense  of  this 
text,  to  insist  upon  it  as  an  exhortation  to  unbe- 
lievers. The  same  may  be  said  of  a  long  cata- 
logue of  sacred  passages,  which  have  been  fre- 
(Juently  crowded  into  addresses  to  the  unregen- 
erate,  in  order  to  excite  them  to  do  their  part, 
with  a  promise  that  Christ  will  make  up  the  defi- 
ciency :  a  mistake  that  might  have  been  prevented 
by  a  proper  attention  to  such  texts,  with  their 
connexion.  To  whom  were  they  spoken  ?  and 
with  what  design  ?  are  questions  necessary  to  be 
answered,  if  we  would  understand  the  meaning 
of  the  inspired  writers  ;  but  detached  passages  of 
scripture,  without  respect  to  their  connexion  and 


Continue  in  obedienoe.  87 

design,  are  introduced  to  prove  what  every  man 
pleaseth.  Should  you  attend  to  the  above  maxim, 
in  reading  the  Bible,  I  am  persuaded  you  would 
think  differently  of  many  passages  in  it.  St. 
Paul's  words  to  the  Ephesians,  Wherefore  he  saith^ 
Aivake^  thou  that  skepest^  and  arise  from  the  dead^ 
and  Christ  shall  give  thee  lights  are  repeatedly  urged 
as  an  exhortation  to  unbelievers ;  but  it  is  plain 
that  the  apostle  here  wTites  to  believers :  to  such 
the  epistle  is  directed,  and  to  such  only  are  its 
contents  in  general  applicable  ;  and  in  the  exhor- 
tation itself  he  carefully  distinguishes  between 
believers  and  unbelievers.  The  persons  addressed 
are  such  as  sleep.  Real  Christians  are  too  apt  to 
sleeps  as  do  others.  It  is  said  of  the  wise,  as  wi^ll 
as  of  the  foolish  virgins,  they  slumbered  and  slept. 
These  he  calls  upon  to  awake ^  and  arise  from  the 
dead ;  the  dead^  as  distinguished  from  those  who 
sleep.  By  this  phrase  the  condition  of  unbelievers 
is  expressed  :  they  are  dead  in  trespasses  and  sins. 
In  many  other  instances,  it  would  be  easy  to  shew, 
from  their  connexion,  that  they  are  misapplied ; 
but  this  subject  is  too  copious  for  the  improve- 
ment of  a  discourse. 

It  may  now  be  asked,  whether  unbelievers 
are  not  to  be  addressed  ?  Doubtless  they  are. 
The  gospel  is  to  be  preached  to  every  crtaturc^ 
(Markxvi.  15.)  for  faith  comes  by  hearing.  What 
is  it  to  preach  the  gospel  ?  is  the  grand  inquiry. 
Does  it  consist  in  assuring  sinners,  "  that  Christ 
has  finished  his  part  of  redemption,  and  that  now 
what  remains  on  their  part  is  to  comply  with  the 
terms  and  conditions  of  the  new  covenant  ?"  Here 
the  sinner  will  be  naturally  led  to  inquire,  if  he 
hi»s   any  concern   about    the   matter,    what    are 


^S  BELIEVERS  EXHORTED  TO 

these   conditions  ?    Perhaps  it  will  be  said,  faith 
and  repentance.     He  may  still  ask,  in  what  sense 
are  these  conditions  ?    An  Arminian  will  tell  him, 
that  they  are  so  in  a  proper  sense.     That  his  compli- 
ance with  these  will  give  him  a  right  to  spiritual 
blessings.     For  the  conditions  of  a  covenant,  are 
those  parts  of  it,  that  are  to  be  performed  by 
the  party,  or  parties  covenanting,  in  order  that 
he  or  they  may  have  a  right  to  the  thing   cove- 
nanted for.     Does  not  this  representation  of  the 
gospel  manifestly  destroy  the  grace  of  it  ?    For  if 
its  blessings  are  only  conferred  on  such  as  have  a 
right  to  them,  by  virtue  of  their  own  compliance 
with  certain  conditions^  where  is  grace  ?    If  you 
employ  a  labourer,  he  agrees  on  his  part  to  work 
so  many  hours  in  a  day  ;  and  you  on  your   part 
agree  to  give  him  such  a  sum  of  money.     Is  it 
an  act  oigrace^  or  is  it  not  rather  an  act  of  justice 
in  you,  to  fulfil  the  condition  on  your  part,  whea 
he  has  fulfilled  his  ?  So,  if  the  blessings  of  the 
gospel  are  bestowed  conditionally^  it  follows,  that 
he  who  has  performed  the  conditions  may   demand 
them.     How   will  this    correspond  with    being 
laved  and  called^  not  according  to  our  works  ;    but 
according  to  his  own  purpose  and  grace?    It    may 
be  said,  that  it  is  grace  in  God  to  confer  such  im- 
mensely rich  blessings,  on  such  easy  terms  as  faith 
and  repentance.     But  according  to  these  senti- 
ments, the  way  to  heaven  by  the  gospel  is  as  hard 
to  fallen  man  as  by  the  law,  because  the    terms. 
(as  they  are  called)  are  equally  impossible  to  him, 
by  means  of  his  universal  depravity.     Hence  said 
our  Lord  to  the  Jews,  'No  man  can  cwne  to  me^  except 
the  Father^  which  hath  sent  me^  draw  him.     And  the 
aposdes  teach  us  that  faith  is  the  gift  of  God  :  and 


CONTINUE  IN  OBEDIENCE.  SO 

that  Christ  is  exalted  to  give  repentance.  By  these 
expressions  they  lead  us  to  understand  that  faith 
and  repentance  are  as  much  blessings  of  the  new 
covenant  as  remission  of  sins,  and  as  freely  giv- 
en. Surely  the  blessings  of  the  covenant .  are  dis- 
tinct from  the  conditions  of  it. 

That  faith  and  repentance  are  indispensably 
necessary,  or  that  the  sinner,  agreeably  to  the 
economy  of  redemption,  cannot  be  saved  with- 
out them,  is  not  to  be  contradicted.  This  is  the 
divine  constitution.  Faith  and  repentance  are 
connected  with  eternal  life,  and  make  up  a  great 
part  of  the  gospel  ministry  :  but  their  being 
necessary  by  no  means  supposes  that  they  are  ro/z- 
ditionsy  in  the  sense  above  explained ;  for  eiFectu- 
al  calling,  pardon  of  sin,  justification,  and  sanctifx- 
cation^  are  all  necessary  ;  therefore,  upon  the  same 
principle^  they  are  all  conditions. 

But  hov/ever  consistent  the  men  of  these  senti- 
ments are  with  themselves,  such  as  profess  to  be- 
friend the  pure  doctrines  of  grace  appear  to  be 
guilty  of  a  glaring  contradiction  in  the  use  of  this 
mode  of  expression  ;  which  has  often  been  the 
subject  of  severe  animadversion,  in  order  to  shew 
that  their  system  of  doctrines  can  never  be  rec- 
onciled. At  one  time,  say  some,  we  are  told 
that  all  men  are  naturally  at  enm^ity  with  God,  and 
dead  in  sin  ;  that  they,  as  such,  are  morally  in- 
capable of  doing  any  thing  toward  their  own  re- 
covery to  the  divine  favour  ;  that  faith  is  of  the 
operation  of  God  ;  that  Christ  has  finished  sal- 
vation \  that  it  is  altogether  of  grace ;  and  that 
the  application  of  its  blessings  is  made  to  the  soul 
by  the  Spirit  of  God.  At  another  time  the  same 
persons  tell  us,  that  faith  and  repentance  are  the 

M 


90  BELIEVERS  EXHORTED  1 0 

conditions  of  the  new  covenant ;  and  that  in  order 
to  have  a  right  to  the  blessings,  we  must  comply 
w^ith  these.  Here  is  a  contrast.  Man  dead  in 
sin  can  do  nothing  toward  his  own  recovery ;  yet 
man  dead  in  sin  must  comply  with  terms  and  coU" 
ditionsy  in  order  to  his  being  accepted.  Faith  is 
the  gift  of  God  ;  at  another  time,  it  is  something 
within  the  power  of  man.  At  one  time  it  is  said, 
Christ  hath  brought  in  an  everlasting  righteous- 
ness, which,  by  a  gracious  act  of  God,  is  imputed 
to  the  sinner  for  justification  ;  at  another  time, 
he  must  do  something  to  entitle  him  to  the  bles- 
sings, &c.  Thus  do  some  men  catch  at  every 
inconsistency,  with  a  design  to  overthrow  the 
doctrines  themselves. 

It  may  be  said  that  these  phrases  are  some- 
times used  in  a  good  sense,  viz.  that  faith  and  re- 
pentance are  those  things,  without  which,  accord- 
ing to  the  gospel  constitution,  a  sinner  cannot  be 
saved.  This  is  a  truth  that  must  be  allowed : 
but  are  not  the  phrases  veiy  exceptionable  ?  Do 
they  not  want  an  immediate  explanation,  in  order 
to  remove  or  prevent  that  false  notion  of  the 
gospel  which  they  are  calculated  to  encourage  ? 
May  not  the  necessity  of  faith  and  repentance  be 
insisted  on  with  as  much  zeal,  and  much  greater 
propriety,  by  the  use  of  other  expressions  ?  The 
preacher  sought  to  find  out  acceptable  words^  and  that 
ivhich  was  written  was  upright ^  even  words  of  truth. 

The  inquiry  again  returns,  how  are  unbelievers 
to  be  addressed  ?  I  answer  for  myself,  that  as  their 
conversion  is  the  great  point  in  view,  every 
method  should  be  pursued  that  seems  calculated 
to  accomplish  it.  Now  the  sinner  is  alienated 
from  God,  in  a  state  of  total  depravity ;  and  as 
a  transgressor  of  the  law,  he  is  every  moment 


CONTINUE  IN  OBEDIENCE.  91 

exposed  to  its  curse.  He  who  wishes  to  be  in- 
strumental of  the  conversion  of  such  an  apostate, 
must  first  try  to  convince  him  of  his  proper  char- 
acter. The  method  adopted  by  the  apostles,  was, 
to  set  before  sinners  the  law  of  God,  in  its  extent 
and  spirituality,  for  their  conviction  ;  for  by  the 
law  is  the  knowledge  of  sin.  By  the  law  they  be- 
come sensible  that  they  are  in  a  state  of  con- 
demnation ;  that  their  own  obedience,  when  com- 
pared with  that  rule  of  righteousness,  is  essential- 
ly deficient ;  and  under  such  conviction,  are  made 
to  cry  out  like  St.  Peter's  hearers,  Men  and  breth- 
ren^ what  shall  we  do  ?  Thus  the  letter  killeth  ;  i.  e. 
the  law :  it  consigns  the  sinner  over  to  eternal 
destruction. 

On  the  other  hand,  the  gospel  should  be  preach- 
ed to  mankind  universally.  Christ  should  be  ex- 
hibited in  the  dignity  of  his  person  and  char- 
acters ;  in  the  greatness  of  his  love ;  in  the  in- 
finite virtue  of  his  atonement,  as  matters  of  faith. 
The  following  is  an  epitome  of  the  gospel,  givei\ 
by  Jesus  Christ  himself :  For  God  so  loved  the  worlds 
that  he  gave  his  only  begotten  Son^  that  whosoever 
believeth  in  him^  should  not  perish^  but  have  ever- 
lasting life.  In  the  same  manner  his  apostles 
preached.  They  tell  us,  that  where  sin  abounded^ 
grace  did  much  more  abound ;  that  there  is  redemp- 
tion through  his  bloody  the  forgiveness  of  sins  accord- 
ing to  the  riches  of  his  grace  ;  that  God  can  be  justy 
and  the  justifier  of  him  that  believeth  in  Jesus,  Thus, 
in  a  variety  of  instances,  they  propose  the  grand 
encouragement,  and  set  Christ  forth,  as  the  pre- 
cious object  of  faith  and  love. 

But  after  the  clearest  exhibitions  of  the  divine 
law,  the  most  solemn  declarations  of  the  glorious 


92  BELIEVERS  EXHORTED  TO 

gospel,  the  most  evangelical  discourses  concern* 
ing  the  nature  and  necessity  of  faith  and  repent- 
ance, and  the  most  proper  and  pathetic  addresses 
to  the  consciences  of  men,  which  by  all  means 
should  be  made  use  of,  there  will  be  no  success 
attending  them,  unless  the  Spirit  of  the  Lord 
takes  of  the  things  of  Jesus,  and  powerfully  applies 
them  to  the  sinner's  mind.  F'<m\  planted,  and  Apol- 
los  watered  ;  but  God  gave  the  increase.  But  as  soon 
as  the  truth  is  brought  home  to  the  sinner's  con- 
science, he  becomes  anxious  to  flee  from  the  wrath 
to  come.  His  dangerous  condition  alarms  him  ; 
for  he  now  finds  that  he  is  condemned  by  the  law 
of  God,  and  shut  up  under  an  awful  load  of  guilt. 
And  while  this  conviction  of  his  wretched  cir-. 
cumstances  excites  him  to  search  the  scriptures, 
to  attend  the  preaching  of  the  gospel,  and  to  cry, 
hord,  he  merciful  to  me  a  sinner,  he  can  find  no 
encouragement,  unless  he  is  under  a  great  mistake, 
from  any  thing  but  the  gospej.,  which  reveals  a 
fountain  open  for  sin  and  for  uncleanness,  a  perfect 
and  an  everlasting  righteousness,  which  is  brought 
in  by  Jesus  Christ,  who  is  the  end  of  the  law 
for  righteousness  to  every  one  that  believeth. 
And  upon  his  being  enabled  to  believe  in  this 
Divine  Redeemer,  he  sees  a  gi*ound  of  hope  for 
him,  and  rejoices  in  Christ  without  confidence 
in  the  flesh.  Under  such  a  conviction  of  the 
truth,  and  thus  inquisitive  about  the  way  to  Zion, 
glad  should  I  be  to  see  this  and  every  congre- 
gation in  New-England.  For  if  a  man  is  not  con- 
vinced that  he  is  condemned  by  the  law,  he  will 
not  rejoice  that  salvation  is  brought .  to  light  by 
the  gospel :  if  he  is  not  sensible  of  his  want  of 
righteousness,  he  will  not  esteem  it  good  newsj 


CONTINUE  IN  OBEDIENCE.  X)$ 

that  God  Justifies  the  zmgodly.  May  the  Spirit  of 
God  convince  the  world  of  sin,  of  righteousness, 
and  of  judgment ! 

2.  I  shall  conclude  this  discourse  by  observing, 
that  there  are  two  classes  of  men,  whose  general 
conduct  is  incompatible  with  their  professed  sen- 
timents. 

(1.)  The  first  of  these  are  such  as  plead  warm- 
ly for  the  dignity  of  man  in  his  present  state,  his 
noble  powers  and  capacities,  and  the  influence 
of  his  obedience  in  recommending  him  to  the  Dei- 
ty J  but  at  the  same  time  are  guilty  of  the  most 
sordid  vices.  They  swear  on  every  trifling  occa- 
sion, by  the  awful  name  of  God ;  indulge  them- 
selves in  drunkenness,  uncleanness,  &c.  Thus, 
while  they  try  to  persuade  us  of  the  dignity  of 
man,  their  own  conduct,  which  is  much  more  per- 
suasive, leads  us  to  conclude,  or  confirms  us  in  the 
conclusion,  that  he  is  an  enemy  to  God  in  his 
mind  by  wicked  works.  No  person  can  degrade 
them,  so  much  as  they  degrade  themselves. 

(2.)  The  second  sort  are  they,  who  are  very 
sound  in  the  faith,  and  very  careless  in  their  lives 
and  conversations.  You  will  scarcely  be  able  to 
discover  a  single  error  in  their  creed  ;  but  you 
may  easily  find  thousands  in  their  practice.  Of 
this  class,  there  are  many  professors  of  Christian- 
ity, who  are  enemies  to  the  cross  of  Christ. 
They  profess  that  they  know  Cod  ;  hut  in  ivorks  deny 
him^  being  abominable,  and  disobedient,  and  unto  every 
good  work  reprobate.  Mark  these  men,  ye  who  are 
the  real- disciples  of  an  ascended  Redeemer,  and 
have  no  fellowship  with  them,  that  they  may  be 
ashamed.     And  be  ever  careful  to  continue  in 


94  B£LIEVE?IS  EXHORTED,  Sec. 

your  obedience  :  thus  will  you  shew  your  faith 
by  your  works. 

Now  the  God  of  peace  ^  that  brought  again  from  the 
dead  our  Lord  Jesus ^  that  great  Shepherd  of  the  sheep ^ 
through  the  blood  of  the  everlasting  covenant^  make  you 
perfect  in  every  good  work^  to  do  his  willy  working  in  you 
that  which  is  well  pleasing  in  his  sights  through  Jesus. 
Christ :  to  whom  be  glory  forever  and  ever»     Amen* 


SERMON      V.  * 

YOUNG  PEOPLE  CALLED  UPON  TO  CONSIDER,  THAT 
FOR  THEIR  CONDUCT  HERE  THEY  MUST  BE  AC 
COUNTABLE  HEREAFTER,  AT  THE  JUDGMENT- 
SEAT  OF  CHRIST. 


ECCLESIASTES,  xl.  9. 

Rejoice,  0  young  man,  in  thy  youth,  and  let  thy  heart  cheer  thee  In 
the  days  of  thy  youth  ;  and  avalk  in  the  ivays  of  thine  heart,  and 
in  the  sight  of  thine  eyes  :  but  hww  thouj  that  for  all  these  things 
God  'will  bring  thee  into  judgment, 

1  HE  youth  make  a  great  part  of  our 
stated  worshipping  assemblies,  are  the  flower  of  a 
community,  and  on  them  we  naturally  place  our 
expectations  of  future  supplies  in  the  Church  and 
in  the  State.  If  they  shew  an  early  regard  to  re- 
ligion, and  behave  with  duty  and  affection  to  their 
parents,  they  become  the  support  and  comfort  of 
their  age  ;  and  they  think  themselves  amply  com- 
pensated for  all  that  care  and  cost  with  which 
they  have  conducted  them  through  their  state  of 
infancy  and  childhood  to  youth.  But  when  they 
despise  reproof,  and  betake  themselves  to  vicious 
courses,  the  parents  sink  under  discouragement, 
and  fear  their  ruin  both  of  soul  and  body.  The 
joy  of  the  parents  on  the  one  hand,  and  their 
grief  on  the  other,  can  only  be  fully  known  to 

*  Delivered  at  an  Evening  Lecture,  May  8,  1771,  at  the  desire 
of  a  number  of  young  men,  and  published  by  request. 


96  YOtJNG  PEOPLE  REMINDED  OF 

them,  who  sustain  the  affectionate  relation.  Pa- 
rental affection  is  of  a  most  delicate  nature  j 
much  of  which  appears  in  the  conduct  of  Ja-^ 
cob,  when  he  received  the  pleasing  but  unex- 
pected tidings,  that  Joseph  was  yet  alive.  Though 
enervated  with  age  and  infirmity,  he  said,  "  It  is 
enough  :  I  will  go  and  see  him  before  I  die."  And 
when  Joseph  presented  himself  to  him,  he  cried, 
*'  Now  let  me  die,  since  I  have  seen  thy  face,  be- 
cause thou  art  yet  alive.'* 

The  same  affection  influenced  David,  when  the 
troops  marched  in  pursuit  of  Absalom,  and  those 
who  had  joined  him  in  the  conspiracy.  A  fear 
that  they  would  not  treat  his  son  with  that  tender- 
ness he  desired,  made  him  anxious  to  head  the 
army.  And  when  through  much  persuasion  he 
was  prevailed  on  to  abide  at  home,  "  he  stood  by 
the  gate  side,  and  commanded  Joab,  and  Abishai, 
and  Ittai,  saying,  Deal  gently  for  my  sake  with  the 
young  man,  even  with  Absalom."  After  they  had 
marched,  the  king  remained  in  painful  solicitude 
about  the  event.  At  length  Ahimaaz  came  in 
haste  from  the  camp,  and  as  he  approached  tlie 
king,  he  cried,  "  All  is  well."  His  majesty  imme- 
diately asked,  "  Is  the  young  man  Absalom  safe  ?" 
Scarce  had  Ahimaaz  delivered  his  message,  before 
Cushi  appeared  also  with  news  from  the  army, 
who  addressed  David  with, "  Tidings,  my  lord  the 
king."  The  king,  supremely  anxious  for  the 
safety  of  his  son,  asked  as  before,  ^'  Is  the  young 
man  Absalom  safe  ?  And  Cushi  answered,  The 
enemies  of  my  lord  the  king,  and  all  that  rise 
against  thee  to  do  thee  hurt,  be  as  that  young 
man  is,"  i.  e.  dead.  Struck  with  the  sorrowful 
news,  he  went  up  i«to  his  chamber,  and  wept : 


THE  DAY  OF  JUDGMENT.  9-7 

*^  and,  as  he  wept,  thus  he  said,  O  my  son  Absa- 
lom !  my  son-,  my  son  Absalom  !  would  God  I 
had  died  for  thee,  O  Absalom,  my  son,  my  son  !*' 
Here  we  have  a  striking  instance  of  paternal 
love  ;  the  warm  affection  of  a  fond  father. 
Absalom's  rebellion  did  not  make  David  forget 
that  he  was  yet  his  son.  He  could  not  but 
be  sorely  afflicted  by  his  death  ;  hoping  that 
had  his  life  been  spared,  he  would  have  seen 
his  error,  and  returned. 

Here,  ye  thoughtless  youths,  you  have  a  spe- 
cimen of  your  parents'  warm  affection  to  you. 
They  are  interested  in  all  your  conduct ;  rejoice 
when  you  rejoice ;  and  mourn  when  you  mourn. 
More  especially  are  they  solicitous  for  your  eternal 
salvation  ;  yea,  they  travail  in  birth  again  till 
Christ  be  formed  in  you,  provided  they  themselves 
have  tasted  that  the  Lord  is  gracious.  Many  times 
have  they  admonished  you,  wept  over  you,  and 
prayed  for  you,  and  even  now  are  sending  up 
their  silent  ejaculations  to  the  throne  of  grace,  that 
God  would  speak  to  your  consciences  in  the  fol- 
lowing awful  address  of  the  wise  man  :  "  Rejoice, 
O  young  man,  in  thy  youth,  and  let  thy  heart 
cheer  thee  in  the  days  of  thy  youth,  and  walk  in 
the  ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes  :  but  know  thou,  that  for  all  these  things 
God  will  bring  thee  into  judgment." 

It  is  thought  by  some,  that  Solomon  designs,  in 
the  former  part  of  the  text,  to  teach  young  men, 
that  there  is  a  degree  of  cheerfulness  which  is  law- 
ful :  but  knowing  how  apt  they  are  to  run  into 
extremes,  he  subjoins  this  solemn  sentence — 
"  know  thou,  that  for  all  these  things  God  will 
bring  thee  into  judgment." 


C)8  YOUNG  PEOPLE  REMINDED  OF 

But  I  rather  think,  as  is  commonly  observed 
on  the  passage,  that  the  wise  man  speaks  ironically, 
and  means  the  reverse  of  what  he  says.  "  Rejoice, 
O  young  man,  in  thy  youth,"  &c.  That  is,  do  as 
thine  evil  heart  will  dictate  ;  indulge  thy  lusts  and 
inclinations,  if  thou  darest,  in  the  prospect  of  a 
judgment  to  come. 

This  figure  is  not  unfrequent  in  the  holy  scrip- 
tures. The  Lord  says  to  rebellious  Israel,  (Judges 
X.  14.)  "  Go  and  cry  unto  the  gods  ye  have  chosen, 
let  them  deliver  you  in  the  time  of  your  tribula- 
tion ;''  when  it  is  certain  he  designed  to  reprove 
them  for  their  idolatry^  and  to  show  them  the 
absolute  impossibility  of  obtaining  help  from  any 
but  himself.  Elijah  uses  the  same  mode  of  ex- 
pression to  the  false  prophets,  (1  Kings,  xviii.  27.) 
*^  Cry  aloud  ;  for  he  is  a  god  :  either  he  is  talking, 
or  he  is  pursuing,  or  he  is  in  a  journey,  or  perad- 
venture  he  sleepeth,  and  must  be  awaked.'*  The 
words,  taken  in  this  sense,  lead  us  to  reflect, 

I.  On  the  vices  young  people  too  commonly 
fall  into  ;    and 

II.  That  awful  account  they  are  to  give  here- 
after to  God  the  judge  of  all. 

I.  The  foibles  and  sins  of  youth  come  first  un- 
der consideration. 

1.  Young  people  are  too  apt  to  give  the  pref- 
erence to  their  own  understanding  ;  or  to  im- 
agine that  they  are  better  acquainted  with  men 
and  things  than  they  really  are.  Hence  they 
are  led  to  treat  with  indifference,  if  not  with  con- 
tempt, the  advice  of  their  parents,  and  others 
who  have  lived  longer  in  the  world  than  they 
have.     It  is  an  old  proverb,  that '  young  folks 


THE  DAY  OF  JUDGMENT.  99 

think  old  folks  to  be  fools.*  But  who  should 
know  the  dangers  that  more  immediately  belong 
to  the  several  stages  of  human  life,  if  they  do  not, 
who  have  passed  through  them,  and  made  obser- 
vations as  they  went  along  ?  However,  many  of 
both  sexes,  inattentive  to  the  most  seasonable 
and  useful  advice  of  parents  and  others,  seem 
determined  to  walk  in  the  ways  of  their  own 
hearts,  and  in  the  sight  of  their  own  eyes,  what- 
ever may  be  the  consequences :  and  it  has  often 
happened,  that  the  consequences  have  been  fatal ; 
for  there  is  no  period  of  life  more  dangerous  than 
that  of  youth.  Then  the  passions  are  strongest, 
and  the  temptations  to  indulge  them  almost  in- 
numerable ;  against  which  they  will  not  be  cau- 
tioned, if  they  think  they  know  as  well  already 
as  any  one  can  inform  them.  Should  the  anxious 
parent  embrace  a  private  opportunity  of  convers- 
ing with  his  child,  in  order  to  guard  him  against 
evil  company  and  practices ;  to  lay  before  him 
the  danger  of  his  conduct  and  connexions,  how 
will  his  enmity  rise,  and  he  think  him  his  enemy 
because  he  tells  him  the  truth*  And  having  caught 
him  once  alone,  he  will  be  careful  not  to  give 
him,  if  he  can  prevent  it,  a  second  opportunity. 
He  will  make  any  excuse  to  get  out  of  the  way, 
when  he  imagines  the  old  man  his  father  designs 
to  give  him  a  private  lecture.  Thus  many  young- 
people,  being  reproved,  harden  their  necks  ;  and 
by  a  course  of  sinning  sear  their  consciences,  and 
become  at  length  ready  to  comply  with  every 
temptation  of  Satan. 

2.  We  too  often  find  in  youth  a  prevailing- 
fondness  for  company  ;  in  the  choice  of  which 
they  are  determined  by  their  most  predominant 


100  YOUNG  PEOPLE  REMINDED  OF 

passion.     They  prefer  those  who  think  as  they 
do,  and  pursue  the  same  course  of  gratification 
with  themselves  ;   and  the  connexion  once  form- 
ed acquires  strength  by  its  continuance.     Hence 
young  persons  linked  in  with  the  sons  of  vice, 
find  it  hard  to  forsake  their  company.     "Can 
the  Ethiopian  change  his  skin,  or  the  leopard 
his  spots  ?  Then  may  ye  also  do  good  that  are  ac- 
customed to  do  evil."      You  may  form  connex- 
ions with  profane  youth  much  easier  than  you 
can  break  them.     I  doubt  not  but  there  are  some 
in  the  present  assembly,  who  ai'e  ready  to  testify 
to  the  truth  of  this  remark.     Alas,  the  fatal  ten- 
dency of  bad  company  !    "  Evil  communications 
corrupt  good  manners."     We  have  seen  the  prom- 
ising youth,  the  father's  favourite,  the  hope  of 
the  family,  who  was  naturally  sedate,  and  averse 
to  atrocious  vices  5  by  falling  in  with  a  company 
of  young  prodigals,  led  to  cast  off  the  restraints 
of  education  and  conscience,  and  to  commit  in- 
iquity with  greediness.     At  first  indeed  he  might 
discover  a  certain  fear  of  complying  with  the 
temptation  ;  but  being  prevailed  on  once,  his  mind 
was  prepared  for  the  commission  of  that,  or  of  a 
greater  sin  ;  till  at  length,  getting  rid  of  all  ten- 
derness of  conscience,  and  being  hardened  by  the 
deceitfulness  of  sin,  he  could  indulge  every  vicious 
appetite  without  remorse. 

Should  I  descend  to  a  consideration  of  the  par- 
ticular evils  to  which  bad  company  often  leads, 
they  would  be  found  to  be  numerous.     Such  as, 

(1.)  Impatience  under  restraint,  however  ne- 
cessary. If  youth  who  are  under  age  fall  in  with 
a  set  of  vicious  companions,  they  are  never  easy 
but  when  they  are  among  them.     Hence,  should 


THE  DAY  OF  JUDGMENT.  101 

a  parent  or  master  attempt  to  restrain  them,  they 
esteem  it  a  very  great  hardship  ;  especially  if  some 
of  their  associates  are  allowed  greater  liberty  than 
they.  The  most  serious  and  rational  persuasions 
are  insufiicient  to  convince  them,  that  he  who 
restrains  them,  thereby  seeks  their  advantage. 
Thus  fretting  and  restless,  they  wear  away  the 
years  in  which  they  are  obliged  to  obey.  But 
no  sooner  are  they  at  an  end,  than  they  let  loose 
the  reins  of  lust,  and  sin  without  control ;  say- 
ing, "  Let  us  eat  and  drink,  for  to-morrow  we 
die."  Now,  says  the  unhappy  prodigal,  I  will  go 
v/hen  I  please,  and  come  when  I  please  ;  and  who 
shall  call  me  to  an  account  ?  And  thus  setting 
out  in  the  full  career  of  sensual  gratification,  he 
seldom  stops,  till  he  has  by  his  voluptuousness  and 
debauchery  ruined  his  character  and  constitution, 
and  become  a  vagabond  in  the  world. 

Restraint,  it  must  be  acknowledged,  may  be  car- 
ried to  an  extreme.  Great  wisdom  is  requisite  in 
those  who  have  the  care  of  youth  in  any  capacity, 
to  direct  when  and  how  far  to  restrain,  as  well 
as  to  indulge.  It  may  be  of  singular  use  in  this 
matter,  to  consider  their  tempers  and  dispositions, 
the  place  in  which  they  live,  and  the  company 
they  seem  to  prefer.  As  they  have  different  nat- 
ural tempers,  they  should  be  dealt  with  in  differ- 
ent ways.  The  maxims  that  would  be  good  in 
one  case  would  be  bad  in  another. 

(2.)  Disobedience  to  parents  is  another  of 
those  evils  which  their  own  refractory  tempers, 
and  the  baneful  influence  of  bad  company,  lead 
them  to  commit.  This  is  a  vice  which  reason 
explodes,  and  revelation  condemns.  Under  the 
law  of  Moses,  the  disobedient  to  parents  were  to 


iOS  YOUNG  PEOPLE  REMINDED  OF 

be  stoned  to  death.*  In  the  New  Testament,  the 
inspired  writers  often  inculcate  the  duty  of  filial 
obedience  ;  from  whence  we  learn  the  necessity 
and  importance  of  it.  Disobedience  may  first 
exert  itself  by  opposition  of  heart  to  a  parent's 
just  commands.  It  may  then  shew  itself  by  looks 
and  gestures,  a  frown,  or  some  indecent  behav- 
iour, and  at  length*  burst  forth  in  the  language 
of  contradiction  and  abuse  ;  not  only  deny  the 
parent  a  most  reasonable  desire,  but  treat  him 
with  unkindness  to  his  face.  More  especially 
have  some  parents  met  with  such  treatment, 
when  through  age,  infirmity  or  poverty  they  have 
become  dependent  on  their  children.  Unmind- 
ful of  every  favour  they  have  received  from  them, 
and  the  binding  obligations  they  are  under  to 
them,  their  conduct  declares  that  they  wish 
them  dead  ;  murmuring  from  time  to  time  oil 
account  of  the  trouble  they  occasion,  and  the  ex- 
pense of  their  support.  Thus  they  add  affliction 
to  the  afflicted. 

Should  there  be  any  children  present  of  a  char* 
acter  so  abandoned,  give  me  leave  to  say,  you  act 
incompatible  with  the  dictates  of  reason,  and  the 
oracles  of  God.  The  aged  parent,  whom  Provi- 
dence hath  cast  upon  you,  and  you  treat  unkind- 
ly, hath  been  the  help  and  support  of  your  infancy. 
He  provided  well  and  carefully  for  you,  when 
in  the  most  feeble  state  :  he  hath  reared  you 
from  infancy  to  childhood,  from  childhood  to 
youth,  and  supplied,  as  far  as  he  was  able,  your 
many  wants.  He  hath  nursed  you  many  tedious 
hours  in  sickness  ;  was  always  at  your  service, 
whether  by  day  or  by  night.     He  hath  done  that 

*  SeeDeut.  xxi.  18— -32. 


THE  DAY  OF  JUDGMENT.  lOS 

for  you  which  no  one  else  would  have  done. 
When  you  knew  nothing  of  it,  he  hath  wept  over 
you,  and  prayed  for  you  j  anxious  for  your  body, 
but  supremely  anxious  for  your  soul.  And 
is  this  all  the  return  he  may  expect  from  you  ?  Is 
no  regard  to  be  paid  to  his  relation  to  you,  his 
care  over  you,  his  love  for  you,  his  multiplied 
kindnesses  ?  Have  you  no  heart  to  pity  him  in 
his  trouble,  who  has  always  borne  a  part  of  yours  I 
Is  not  his  affliction  great  enough  already  ?  Is  he 
oot  now  in  the  view  of  death,  and  loaded  with  in- 
firmity and  sickness  ?  Why  will  you  add  to  his 
distress  ?  O  base  ingratitude  !  Think  not  that 
God  will  prosper  your  undertakings*  Rather 
look  for  the  reward  of  disobedience ;  or  that  a 
just  God  will  blast  your  endeavours.  Know  thou 
that  for  this  thing  he  will  bring  thee  into  judg- 
ment. 

(S.)  Profane  swearing  is  another  odious  vice 
which  young  men  are  too  prone  to  learn  from 
their  companions.  It  is  not  easy  to  converse  con- 
tinually with  those  who  scarcely  speak  a  sentence 
without  an  oath,  and  not  to  learn  the  shocking 
language.  That  this  iniquity  prevails  among  us, 
will  not  be  denied  by  him  who  is  in  the  least  de- 
gree observant  as  he  walks  the  streets  of  this  me- 
tropolis. Your  little  ones,  who  have  but  just 
learned  to  speak  plain,  are  heard  to  utter  blasphe- 
my against  the  God  who  made  them.  Whether 
they  learn  it  at  home  or  abroad  is  not  for  me  to 
determine  :  but  certain  it  is  they  have  learned  it. 
Verily  we  shall  find  children,  young  men  and  fa^ 
thers  uniting  in  this  heaven-daring  practice.  But 
who  will  appear  to  vindicate  it  ?  Who  will  not 
condemn  it  ?  What  is  it  but  making  sport  with 


i04  YOUNG  PEOPLE  REMINDED  OF 

Omnipotence  ;  a  profanation  of  that  name  which 
is  exalted  above  all  blessing  and  praise  ?  What 
can  you  think  of  that  person,  who  in  an  apparent 
fit  of  good  humour  can  call  on  God  to  damn 
his  own  soul,  or  the  soul  of  his  companion  ?  If  we 
judge  of  him  by  this  part  of  his  conduct  only,  we 
must  suppose  him  to  be  beside  himself;  conse- 
quently that  he  ought  to  be  confined  till  he  can 
speak  and  act  agreeably  to  reason.  If  any  of  this 
detestable  character  have  found  their  way  here 
this  evening,  they  would  do  well  to  attend  to 
the  solemn  declaration  of  him  who  cannot  lie  ;  who 
hath  said,  that  he  "  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain/' 

(4.)    Gaming  is  to  be  placed  among  those  vices, 
by  which   the  youth  are  liable  to  be  led  away 
through  the  influence  of  evil  company.     Some 
follow  the  gaming  table  as  a  diversion,  others  for 
a  livelihood.    The  former  will  be  convinced  sooner 
or  later  that  it  is  attended  with  many  evils  ;  and 
the  latter  that  it  is  an  uncertain  method  of  sup- 
porting himself  or  family.     It  is  a  consumption 
of  precious  time,  and  tends  to  introduce  neglect 
of  business,  dishonesty  and  want.     If  a  man  has  a 
fondness  for  gaming,  it  is  not  a  small  matter  that 
will  keep  him  at  home.    The  hurry  of  business,  th& 
importunity  of  customers,  and  the  prospect  of  an 
honest  support,  will  not  be  sufficient  to  suppress 
his  favourite  passion.     It  must  be  indulged,  come 
what  may.     The  consequence  therefore  must  be, 
neglect  of  business  ;  which  will  soon  issue  in  the 
want  of  it.      For   who   will  employ   a  man   on 
whom  he  can  place  no  dependence  ?     And  if  the 
man  is  without  employ,  he  must  soon  come  to 
poverty. 


^HE  DAY  OF  JUDGMENT.  1<>5 

If  he  be  a  youth  who  has  no  initere^t  to  support 
his  foily  and  extravagance,  but  yet  determines  to 
maintain  his  place  in  the  club,  what  method  think 
ye  will  he  take  ?    He  must    either  run  in  debt 
without    a   prospect   of  ever    making   payment, 
which  is  a  species  of  robbery,  or  he  will  be  tempt- 
cd  to  take  that  as  his  own,  to  which  he  has  no 
right.     Vice  will  be  supported  ;    and  one  vice  is 
often  made  the  means  of  maintaining  anotI>er.    In 
this  respect  gaming  sometimes  leads  to  dishonesty^ 
If  the  gamester  be  a  man  of  fortune,  he   may 
maintain  his  extravagance  for  a  course  of  years  ; 
till,  alas !  unhappy  man,  his  indolence  has  grown 
into  a  habit,  his  constitution  is  destroyed,  and  his 
money  spent.     Then  his  companions  in  vice  will 
cast  him  off.     While  his  money  lasted,  they  could 
fawn  upon  him  ;  but  as  soon  as  that   is  gone,  he 
is  no  more  company  for  them.     Thus   the   man 
becomes  completely  wretched  in  a  temporal  sense, 
being  despoiled  of  character,  interest  and  friends. 
Men    of  sobriety  will  have  no  connexion  with 
him,  looking  upon  him  as  the  cause  of  his  own 
wretchedness.     Plis  old  associates  now  reject  him  ^ 
and  his  family,  if  he  has  one,  attribute  their  pov- 
erty  to  his  folly  and  madness.     He  lives  unbelov- 
ed,  and  die  when  he  will,  few  will  mourn  his  ex- 
it ;  unless  it  be  on  account  of  his  immortal  spirit : 
for  in  .his  death  the  world  sustains  no  loss. 

(5.)  Those  persons  who  are  connected  with 
evil  company,  are  frequently  led  to  excessive 
drinking  ;  a  vice  which  depreciates  the  charactei 
of  man,  and  makes  him  like  a  beast.  Of  ilm 
class  there  are  different  sorts.  Some  arc  private,: 
sots.  In  company  they  are  seldom  overtaken  ;. 
but  at  home  they  are  often  muddled.     Othcr.^ 


10(5  YOUNG  PEOPLE  REMIND£I>  OF 

commit  this  iniquity  in  the  face  of  the  sun,  and 
care  but  little  who  sees  them.  On  the  other  handy 
there  are  some  who  fall  into  this  vice  only  on 
certain  occasions,  but  do  not  make  a  practice  oF 
it.  The  first  has  no  uneasiness  about  the  crimi- 
nality of  his  conduct,  it  being  a  secret  sin  ;  the 
second  has  a  conscience  seared  as  with  a  hot  iron  ; 
and  the  latter  may  think  themselves  excuseable^, 
because  they  are  but  seldom  guilty  of  it.  But 
know  thou,  that  for  this  violation  of  the  divine 
law,  God  will  bring  you  into  judgment. 

3.    Another  of  the  foibles  of  youth  is,  they 
think  that  they  -shall  live  yet  many  years.     They 
seem  to  take  it  for  granted  that  they  shall  live  t© 
settle  in  the  world,  and  to  carry    into   execution 
some  favourite   scheme.     The  evil  day  of  death 
they  put  far  off;  persuading  themselves  that  God 
will  not  cut  them  off  in  all  their  bloom   and   vig- 
our.    Hence  to  such,  lectures  on  mortality    seem 
unseasonable.     But  on  what  do  they  found  their 
expectation  of  long  life  ?  On,  it  may  be,  the  bare 
consideration  of  their  age  and  constitution.     But 
disease  and  death  pay  no  regard   to  either.     We 
of  this  congregation  have  had  recent  and  repeat- 
ed  proofs  of  this.     Four  or  five  who  were  the 
flower  of  this  assembly,  have  been  cut  down  with- 
in a  few  months  of  one  another.     They  are  gone 
the  way  whence  they  shall  not  return.     If  youtli^ 
constitution,   or  friends  could  have  secured  them 
from  sickness  and  death,  they  had   still  been    of 
your  number.     But  death  came   inexorable,  and 
would  neither  be  denied  nor  delayed.     They  were 
obliged  to  submit   to  the  king  of -terrors;  and 
are  now  confined  in  the  land  of  darkness,  wait- 
ing the  summons  of  the  last  trump,  the  trump 


THE  DAY  OF  JUDGMENT.  IQy 

«f  God.  If  they  were  not  exempt  from  the  fa. 
tal  stroke,  what  reason  have  any  of  you  to  think 
that  you  shall  escape  it,  till  old  age  come  upon 
you  ?  The  expectation  is  groundless.  You  stand 
as  ready  victims  to  the  destructive  hand  of  death 
-as  any  person  present,  or  as  those  whose  death 
we  have  not  yet  ceased  to  mourn.  Indeed  it  of- 
1?en  happens,  that  the  finest  flower  is  soonest 
plucked :  and  many  times  the  promising  youth, 
who  seemed,  according  to  the  course  of  nature,  to 
have  many  years  to  live,  falls  a  sacrifice  to  the 
hand  of  death,  while  the  man  who  is  obliged  to 
say,  the  days  are  come  in  which  I  have  no 
pleasure,  remains.  But  however  obvious  this 
truth  is,  we  find  that  youth  of  both  sexes  are  un- 
willing to  admit  it, 

4.  Hence  they  lay  schemes  for  many  years  to 
come.  Determine,  it  may  be,  to  attend  with  un- 
common diligence  and  activity  to  business  in  the 
younger  part  of  life,  in  order  to  acquire  a  com- 
petency ;  upon  which  they  propose  to  step  aside 
from  noise  and  hurry,  and  to  enjoy  the  fruit  of 
their  industry.  The  plan  is  laid,  and  they  enter 
on  its  execution  with  sanguine  prospects.  But 
God*s  thoughts  are  not  our  thoughts,  neither  are 
his  ways  our  ways.  We  have  seen  the  amiable 
youth  launch  forth  into  trade,  with  every  possible 
encouragement,  and  proceed  for  a  time  in  high 
spirits,  flushed  with  repeated  successes ;  but  just 
as  his  hopes  were  greatest,  death  stepped  in,  and 
forever  stopped  the  process  :  as  if  on  purpose  to 
convince  survivors  of  this  too  prevalent  mistake. 
Or  if  life  was  spared,  and  he  permitted  to  car- 
ry on  his  debigns  with  growing  advantage,  he 
hath  never  known  when  he  had  a  competency  | 


iO^  YOUNG  PEOPLE  REMINDED  OF 

or  when  he  might  drop  his  eager  pursuit  of  earth- 
ly  things,  saying,  I  have  enough.  For  the  love  of 
money  in  common  increases  as  fast  as  a  man's  in- 
terest, let  that  grow  as  fast  as  it  will.  Hence  it  is 
that  some  old  men,  who  have  one  foot  in  the  grave 
already,  are  as  anxious  about  adding  to  their  estates 
as  ever,  though  they  possess  thousands.  The 
truth  of  the  matter  is,  that  there  is  no  created  ob- 
ject calculated  to  sati>fy  the  va>t  desires  of  an  im- 
mortal mind.  The  poor  man  thinks  he  shall  be 
happy,  if  lie  may  but  acquire  riches  :  and  many 
rich  men  have  found  them  elves  less  happy  upon 
becoming  opulent,  than  they  were  when  they  had 
but  half  their  present  estates.  Riches  do  really 
spoil  some  men's  felicity.  If  they  keep  their  in- 
tere'^t  in  their  own  hands,  they  fear  that  thieves 
will  break  through  and  steal.  And  if  the)  think 
of  putting  it  out  to  use,  they  suspect  the  security  ; 
and  conjecture  that  the  man  may  fail,  and  they 
lose  all.  And  verily  a  man  had  need  to  hold  fast, 
whose  life  consisteth  in  the  abundance  of  the 
things  that  he  possesseth  ;  for  riches  are  extreme- 
ly slippery  :  they  often  make  themselves  wings  and 
fly  away  as  an  eagle  towards  heaven.  But  allow- 
ing that  a  man  retains  his  estate,  death  will  finally 
overtiike  him  ;  then  he  must  leave  it  to  another, 
but  whether  a  wise  man  or  a  fool  he  cannot  tell. 
These  are  facts  which  will  not  be  controverted-, 
yet  how  many  are  pleased  with  the  delusive  pros- 
pect of  worldly  happiness  ;  but  none  more  so 
than  the  youth.  Consequently  they  look  upon 
5.  Religion  in  a  disagreeable  point  of  light,  as 
being  incompatible  with  their  pursuits  and  grati- 
fications. Religion  indeed  is  a  ^acred  thing,  which 
can  never  have  fellowship   with  the   unfruitful 


THE  DAY  OF  JUDGMENT.  i09 

works  of  darkness  ;  one  of  it^  first  lessons  is,  "  De- 
ny thyself,  take  up  thy  cross,  and  follow  me." 
Without  which  no  man  can  be  a  disciple  of  Jesus 
Christ.  This  is  a  hard  saying  to  unregenerate 
men,  who  receive  not  the  things  of  the  Spirit  of 
God.  They  imagine  that  the  life  of  a  Christian 
is  a  constant  scene  of  gloominess  ;  that  on  earth 
he  is  continually  obliged  to  do  penance,  in  orr 
der  that  he  may  finally  be  admitted  to  heaven  : 
therefore  that  all  his  happiness  is  future  :  so  ig- 
norant are  unbelievers  of  the  consolation  that 
there  is  in  Christ.  Hence  they  say  unto  God, 
*'  Depart  from  us,  for  we  desire  not  the  knowl- 
edge of  thy  ways."  Yet  it  deserves  to  be  observ- 
ed here,  that  when  threatening  sickness  seizes 
these  despisers  of  things  that  are  good,  and  death 
appears  nigh,  they,  like  Balaam,  cry  out,  "  Let 
me  die  the  death  of  the  righteous,  and  let  my  last 
end  be  like  his  "  They  who,  through  the  enmity 
of  their  carnal  hearts,  set  at  nought  a  cruciiicd 
Saviour,  and  trampled  on  his  glorious  go.^pel 
while  in  health,  no  sooner  apprehend  dissolution 
at  hand,  than  they  wish  to  be  in  the  condition  of 
that  man  of  God,  whom  probably  they  had  orten 
ridiculed*  It  is  said,  that  when  godly  Ambrose 
was  dying,  there  happened  to  be  present  two 
abandoned  rakes.  The  good  man,  knowing  in 
whom  he  believed,  rejoiced  in  the  prospect  of 
death,  because  he  '>hould  be  with  Christ,  which 
to  him  was  infinitely  better  than  to  abide  in  the 
world.  Upon  this,  one  of  them  turned  to  his 
companion,  and  said,  '  O  that  I  could  live  with 
you,  but  that  I  could  die  vvith  Ambro.^e  !'  What 
say  ye,  young  men  ;  in  like  circumstances  would 
you  not  choose  as  he  did  ?    Has  he  not  sn<^kcn  tl.a 


110  YOUNG  PEOPLE  REMINDED  OF 

language  of  your  hearts  ?  I  doubt  not  but  he  has» 
You  would  fain  live  in  -in,  yet  die  in  the  Lord, 
and  go  to  heaven.  But  know  ye  that  the  wicked 
shall  be  turned  into  hell,  with  all  the  nations  that 
foriret  God  ! 

6.  Against  this  solemn  consideration  you  may 
probably  be  hardened  by  infidelity ;  which  is  dis- 
honourary  to  God,  destructive  of  virtue,  the  pa- 
rent of  vice,  and  damning  to  men.  Where  is  the 
country,  where  the  city,  in  which  may  not  be 
found  without  much  inquiry,  the  men,  who, 
though  they  profess  to  credit  that  prime  article 
of  faith,  the  existence  of  a  Supreme  Being,  con- 
temn that  glorious  revelation,  which,  in  kindness 
to  a  world  enveloped  in  sin  and  blindness,  he  hath 
vouchsafed  to  give  them  ?  Such  there  are,  no 
doubt,  among  us,  w^ho  read  the  holy  scriptures 
for  no  other  purpose  than  to  collect  what  they  are 
pleased  to  call  contradictions  ;  which,  together 
with  their  mysterious  truths,  they  bring  forth  from 
time  to  time,  on  purpose  to  shew  the  absurdity 
of  the  Christian  revelation.  Upon  this  account 
they  fain  would  be  called  men  of  sense.  But 
their  conduct  rather  discovers  the  badness  of  their 
hearts,  and  reflects  not  a  little  on  their  under- 
standing. "  He  who  continues  a  deist  in  a  land 
enlightened  by  the  gospel,  must  be  wanting  in 
goodness  or  reason  ;  must  be  either  criminal  or 
dull.  None  therefore  can  be  more  mistaken  than 
they  that  profess  deism  for  the  credit  of  superior 
understanding,  or  for  the  sake  of  exercising  a 
more  pure  and  perfect  virtue.''* 

But  shocking  as  the  cause  of  infidelity  may 
seem  to  a  sober  mind,  and  subversive  of  mgralit}^ 

*  Dr.  Young's  Centanr,  page  i8. 


THE  DAY  OF  JUDGMENT.  ll  1 

it  m^ets  with  great  encouragement :  it  owes  its 
origin  to  Satan,  and  receives  continual  aid  from 
the  corrupt  hearts  of  men.  None  are  more 
liable  to  be  fatally  injured  by  it  than  our  young 
men  ;  who,  without  much  difficulty,  may  be 
persuaded  that  the  doctrines  of  Christianity  are 
absurd,  and  its  maxima  for  the  regulation  of  life 
too  severe.  This  persuasion  will  be  the  more 
easily  admitted,  because  it  so  exactly  coincides  with 
the  native  and  'otal  corruption  of  their  hearts. 
"  For  the  carnal  mind  is  enmity  against  God ; 
it  is  not  subject  to  the  law  of  God.'^  And  the 
more  vehement  their  desires  of  sensual  gratifica- 
tions are,  the  more  readily  will  they  receive  ev- 
ery thing  against  revealed  religion,  that  has  the 
least  appearance  of  argument  ;  because,  having 
arrived  so  far  as  to  think  it  a  cunningly  devised 
fable,  they  will  have  greater  liberty  to  indulge 
their  appetites.  But  only  suppose  Christianity 
should  be  true — then  the  infidel  will  be  found 
among  them  who  make  God  a  liar,  by  not  believ- 
ing the  record  he  hath  given  of  his  Son  To  such 
it  will  be  a  fearful  thing  to  fall  into  his  hands ! 

Let  us  for  a  few  minutes  suppose,  what  a 
Christian  will  by  no  means  allow,  viz.  That 
Christianity  is  doubtful ;  even  then  his  condition 
is  far  preferable  to  that  of  a  deist.  For  to  him 
who  really  believes  the  gospel  of  Christ,  there  is 
a  tranquillity  of  soul,  a  peace  of  mind  from  time 
to  time,  which  passeth  all  understanding  ;  whicli 
peace  ariseth  from  Christ  alone,  the  author  of  his 
religion.  Besides  this  peace,  the  doctrines  of 
Christianity  are  happily  cdculatcd  to  support 
him,  and  do  actually  :>upport  him,  under  the 
many  trials  he  meets  v/ith  in  this  vale   ©f  tears.. 


512  YOUNG  PEOPLE  REMINDED  OF 

They  have  also  a  powerful  influence  on  his  prac- 
tice, not  only  teaching,  but  inclining  him  to  do 
justly,  love  mercy,  and  walk  humbly  with  God. 
And  when  the  solemn  hour  of  death  arrives,  and 
he  stands  on  the  threshold  of  another  world,  he 
may  rejoice  in  the  glorious  prospect  which  it  af- 
fords him  of  an  immortal  happiness.  In  these 
respects  Christianity  is  of  eminent  service,  though 
it  should  fail  him  in  another  state.  It  carries  him 
through  life  well,  and  supports  him  till  he  has 
passed  the  valley  of  the  shadow  of  death.  Should 
it  be  a  delusion,  it  is  a  very  pleasing  one.  The 
deist  has  not  these  supports  in  life  and  death. 
And  when  the  Christian  shall  meet  him  in  anoth- 
er state,  he  will  stand  as  fair  a  chance  as  he,  if 
they  are  to  be  happy  or  miserable  there,  accord- 
ing to  their  behaviour  in  this  life,  without  regard 
to  the  death  of  Christ ;  for  faith  in  the  religion 
of  Jesus,  makes  the  Christian  virtuous  in  his  con- 
duct. But  shift  the  scene ;  and  suppose  that 
Christianity  will  then  be  found  a  reahty ;  a 
scheme  contrived  by  Infinite  Wi  dom,  and  reveal- 
ed to  men  for  the  salvation  of  their  souls  ;  where, 
my  hearers,  will  the  deist,  where  the  sons  of  vice, 
appear,  "  who  have  trodden  under  foot  the  Son 
of  God,  and  counted  the  blood  of  the  covenant 
an  unholy  thing  ?"  An  answer  to  this  question 
is  given  in  the  following  tremendous  sentence, 

II.  "  But  know  thou,  that  for  all  these  things 
God  will  bring  thee  into  judgment."  Meaning 
at  that  day  when  he  will  judge  the  world  in  right- 
eousness. At  which  period,  the  secrets  of  all 
hearts  will  be  revealed. 

That  there  will  be  a  future  reckoning,  or  that 
man  is  an  accountable  being,  is  a  doctrine  both 


THE  DAY  OF  JUDGMENT.  j  j  3 

of  reason  and  revelation.  Reason  gives  her  testis 
mony  to  the  awful  truth.  For  that  there  19  a  God 
we  know  ;  "  the  heavens  declare  his  glory,  and 
the  firmament  sheweth  his  handy  works."  "  The 
invisible  things  of  him,  even  his  eternal  power 
and  Godhead,  are  clearly  seen,  being  understood 
by  the  things  which  he  hath  made.'* 

We  cannot  behold  this  astonishing  universe, 
vast  and  complicated,  the  infinitely  various  parts 
of  which  do  so  exactly  coincide  to  subserve  one 
grand  end,  even  the  good  of  the  whole,    without 
being  fully  persuaded  that  there  is  a  God,  though 
no  eye  hath  seei^  him.     And  as  there  is  a  God,  he 
must  be  holy,  jusf  and  good  ;  a  friend  to  virtue, 
and  an  enemy  to  vice  ;    who  takes  cognizance  of 
the  actions  of  men,  in  order  to  punish  or  reward. 
If  so,  how  shall  we  reconcile  his  conduct  with  this 
part  of  his  adorable  character  ?     We  see  that  all 
things  come  alike  to  all  in  the  present  state  ;  or 
that  there  is  an  apparent  unequal  distribution  of 
things  in  this  world.     It  is  no  uncommon  event 
for  the  wicked,  who  live  in  sin,  and  trample  on 
the  laws  of  equity,  truth  and  justice,  to  have  all 
and  abound.    Their  eyes  stand  out  with  fatness, 
and  they  have  more  than  heart  can  wish.     While 
the  man  of  real  virtue,  who  lives  devoted  to  God, 
and  inoffensive  to  mankind,  suffers  hunger,  cold 
and  nakedness.     This  truth  is  indisputable.  How 
then  shall  we  solve  that   difficulty  which  results 
from  it  ?    In  what  does  God  discover  his  love  of 
virtue,  and  his  hatred  of  vice,  when  the  wicked 
live  in  affluence,  and  the  righteous  are  reduced  to 
want  ?     A  solution  of  this  difficulty  can  only  be 
found  in  the  doctrine  of  a  future  state  ;  in  which 
human  actions  will  be  fully  weighed,  and  rewards 


114  VOUNG  PEOPLE  REMINDED  OF 

and  punishments  most  righteously  distributed. 
Then  the  happiness  of  the  wicked  will  come  to  an 
end,  and  his  complete  misery  commence ;  but 
the  good  man  will  receive  his  good  things. 

But  the  Holy  Bible,  that  blessed  book  of  God, 
by  which  the  deist  is  often  plagued,  fearing  lest, 
after  all  his  attempts  to  invalidate  its  truth,  it 
should  be  found  divine  ;  I  say,  that  glorious  vol* 
lime  in  many  places  assures  us,  that  God  "  hath 
appointed  a  day  in  which  he  will  judge  the  world 
in   righteousness,   by   that   man    (Christ   Jesus) 
whom  he  hath  ordained."    Both  the  Old  and  New 
Testament  declare  this.     In  the  text  you  are  sol- 
emnly called  upon  to  consider,  that  for  all  your 
conduct   here,    God  will  bring  you   into  judg- 
ment  ;    a  plain  and  moving  account  of  which 
^olemn  scene  you  have  Mat.  xxv.     "  When  the 
Son  of  Man  shall  come  in  his  glory,  and  all  the 
holy  angels  with  him,  then  shall  he  sit  upon  the 
throne  of   his  glory  :    and  before  him  shall  be 
gathered  all  nations  ;    and  he  shall  separate  them 
one  from  another,  as  a   shepherd   divideth  his 
sheep  from  the  goats  :   and  he  shall  set  the  sheep 
on  his   right  hand,  but  the  goats   on  the  left. 
Then  shall  the  King  say  unto  them  on  his  right 
hand,  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation 
of  the  world :   for  I  was  an  hungered,  and  ye 
gave  me  meat :  I  was  thirsty,  and  ye  gave  me 
drink:    I  was  a  stranger,  and  ye  took  me  in; 
naked,  and  ye  clothed  me :    I  was  sick,  and  ye 
visited  me  :    I  was  in  prison,  and  ye  came  unto 
me.     Then  shall  he  say  also  unto  them  on  his 
left  hand,  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels:^ 


THE  DAY  OF  JUDGMENT.  1 15 

for  I  was  an  hungered,  and  ye  gave  me  no  meat : 
I  was  thirsty,  and  ye  gave  me  no  drink,  &c.  And 
these  shall  go  away  into  everlasting  punishment^ 
but  the  righteous  into  life  eternal**  Solemn  de- 
scription this  is  indeed,  of  the  last  great  day  !  He 
who  admits  the  truth  of  revelation  will  tremble 
while  he  reads  it.  *^  It  shall  come  as  a  thief  in  the 
night ;  in  the  which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements  shall  melt 
with  fervent  heat ;  the  earth  also,  and  the  works 
that  are  therein  shall  be  burnt  up."  And  "  the 
Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  arch-angel,  and  the 
trump  of  God  :"  then  "  all  that  are  in  the  graves 
shall  hear  his  voice,  and  shall  come  forth  ;  they 
that  have  done  good,  unto  the  resurrection  of 
life ;  and  they  that  have  done  evil,  unto  the  res- 
urrection of  damnation.'* 

Thus  the  scriptures  not  only  assure  us  that 
there  will  be  a  day  of  final  retribution,  but  acquaint 
us  with  many  of  its  circumstances.  That  it  will 
come,  is  certain  4  but  when,  no  man  knoweth, 
»o^  not  the  angels  which  are  in  heaven.  It 
may  be  in  a  few  days,  or  hours ;  for  it  shall  come 
like  a  thief  in  the  night,  i.  e.  suddenly  and  unex- 
pectedly. Then  Jesus  Christ,  to  whom  God  the 
Fath^f  hath  committed  all  judgment,  will  appear 
enthroned,  clothed  with  glory  and  honour,  sur- 
rounded with  the  whole  hierarchy  of  heaven,  and 
all  the  world  of  mankind  standing  before  him  tg 
receive  their  decisive  sentence.  This  vast  con- 
gregation will  then  be  divided  into  two  classes  \ 
the  sheep  and  the  goats,  or  the  righteous  and  the 
wicked.  The  former  will  lift  up  their  head? 
with  joy,  having  waghsd  ^^^^^  robes  and  made 


1 16  YOUNG  PEOPLE  REMINDED  Ot 

them  white  in  the  blood  of  the  Lamb,  or  in  con^ 
sequence  of  their  being  clothed  upon  with  the 
spotless,  complete  and  everlasting  righteousness 
of  Christ.  The  latter,  amongst  whom  are  the 
self-righteous  and  the  profane,  shall  stand  con- 
demned, with  horror  in  their  appearance,  and  the 
keenest  anguish  in  their  hearts  ;  wishing  that 
they* had  never  been  born,  and  calling  for  rocks 
to  fall  on  them,  and  for  mountains  to  cover  them 
from  the  wrath  of  him  who  sitteth  on  the  throne. 
Then,  ye  sons  of  vice,  the  debauchee,  the  voluptu- 
ary, the  blasphemer  of  the  Lord  of  hosts,  the  in- 
fidel, the  disobedient  to  parents,  the  night-ram- 
blers, the  spendthrifts,  with  all  those  who  have 
the  form  of  godliness,  but  deny  the  power  there- 
of, will  find  it  a  fearful  thing  to  fall  into  the  hands 
of  the  living  God.  Then  will  they  find  no  place 
for  repentance,  but  remain  forever  under  the 
wrath  of  an  offended  Deity,  and  the  gnawings 
of  a  guilty  conscience,  the  worm  that  dieth  not, 
and  the  fire  that  never  can  be  quenched !  Who 
may  abide  the  day  of  his  coming  ?  who  shall  stand 
when  he  appeareth?  or  whither  shall  any  flee 
from  his  presence  ?  for  his  eyes  are  like  a  flame 
of  fire ! 

Before  I  dismiss  you,  give  me  leave  to  take  no- 
tice of  some  of  those  reflections  which  the  subject 
naturally  suggests. 

1.  The  youth  of  both  sexes  are  reminded  in 
the  preceding  discourse  of  the  vices  they  are 
prone  to  -  fall  into  ;  against  which  they  are  cau- 
tioned in  most  solemn  language.  How  far  you 
who  are  present  have  been  described,  or  what 
part  of  the  subject  more  immediately  belongs  to 


THE  DAY  OF  JUDGMENT.  1 17 

any  of  you,  God  and  your  own  consciences  knowi 
Far  be  it  from  me  to  charge  you  indiscriminately 
with  the  sins  that  have  been  mentioned.  I  mean 
only  to  accuse  the  guilty,  or  to  commend  myself 
to  every  man's  conscience  in  the  sight  of  God. 
If  the  vices  which  have  been  exploded  this  evening 
are  not  applicable  to  any  of  you,  you  will  not  think 
that  you  were  pointed  at.  But  should  any  of 
you  be  guilty,  the  language  of  conscience  will  be 
like  that  of  Nathan  to  David,  "  Thou  art  the 
man."  And  happy  Boston,  if  not  one  prodigal, 
one  voluptuary,  one  young  man  or  young  woman 
who  are  breaking  a  parent's  heart,  could  be  found 
amidst  this  numerous  concourse  of  blooming- 
youth.  But  there  is  reason  to  fear  that  there  are 
many  such  present.  Who  you  are,  God  knows, 
your  own  souls  know,  and  when  you  shall  be  ar- 
raigned at  the  judgment-seat  of  Christ,  the  world 
shall  know.  Rejoice,  O  young  man,  in  thy  youth'; 
&c. — but  know  thou  that  for  all  thine  iniquities 
God  will  bring  thee  into  judgment.  Solemn  con- 
sideration !  May  it  have  its  due  weight.  When 
the  devil,  your  corrupt  hearts,  and  your  vicious 
companions  tempt  you  to  sin,  let  that  awful  sen- 
tence be  at  hand — God  will  bring  you  into  judg- 
ment. And  if  this  event  should  take  place  to- 
night, to-morrow,  how  will  you  appear  ?  What 
plea  will  you  be  able  to  make  in  your  own  vindi- 
cation ?  Are  you  not  dead  in  trespasses  and  sins  ; 
enemies  to  God  in  your  minds  by  wicked  works  r 
Have  you  not  hardened  your  necks,  and  many 
times  despised  reproof  ?  Are  you  not  in  a  state 
of  unbelief,  without  God,  and  without  Christ  in 
the  world  ?  If  so.  It  had  been  better  for  you  that 
you  had  died  in  embryo,  than  in  this  condition 


11 8  YOUNG  PiOPLE  REMINDED  OF 

to  appear  before  "  God  the  Judge  of  all  :'*  the 
consequence  of  which  will  be  everlasting  misery- 
2.  To  a  number  of  you,  these  considerations 
have  been  so  far  influential,  as  to  alarm  your  con^ 
sciences,  and  lead  you  to  ask, "  What  shall  we  do  to 
be  saved  ?"  This  inquiry  is  of  the  last  importance, 
seeing  you  have  ruined  and  destroyed  yourselves. 
You  came  into  the  world  sinners,  and  have  grown 
up  under  the  influence  of  a  heart  of  enmity  against 
God  5  and  had  you  broken  the  divine  law  but 
once,  for  that  one  transgression  Jehovah  might 
have  condemned  you  most  righteously^  "  Fof 
whosoever  shall  keep  the  whole  law,  and  yet  of- 
fend in  one  point,  he  is  guilty  of  all."  What  an 
awful  condemnation  then,  must  every  sinner  be 
exposed  to,  whose  iniquities  have  risen  to  the 
clouds !  If  you  are  convinced  of  this  by  the  Spirit 
of  God,  no  wonder  that  you  are  made  to  cry  out 
in  bitterness  of  soul,  "  A  wounded  spirit  who 
can  bear  ?"  But  bear  it  you  must,  both  here  and 
hereafter,  if  you  are  not  relieved  by  the  sprink- 
ling of  the  blood  of  Jesus.  "  Other  foundation 
can  no  man  lay  than  that  is  laid,  which  is  Jesus 
Christ."  His  righteousness  is  complete,  his  blood 
infinitely  efficacious  :  he  justifies  from  all  things, 
from  which  you  could  never  be  justified  by  the 
law  of  Moses.  This  is  the  grand  truth  of  the 
word  of  God,  which  being  really  believed,  gives 
peace  to  sin-burdened  souls.  They  may  try  many 
things  to  heal  the  wounds  of  conscience,  but  all 
will  fail,  till  they  are  brought  to  believe  in  the 
Lord  Jesus  Christ,  whose  blood  cleanseth  from 
all  sin.  Search  the  scriptures,  ye  heavy  laden  sin- 
ners,  the  best  book  in  the  world  for  persons  in 
your  condition ;  aijd  pray  God,  if  perhaps  the 


THE  DAY  OF  JUDGMENT,  1 1-9 

thoughts  of  your  hearts  may  be  forgiven  you. 
To  this  you  may  be  encouraged  by  the  consid- 
eration of  the  fulness  and  sufficiency  of  Christ ; 
the  divine  character,  "  gracious  and  merciful ;" 
and  that  Christ  "  came  not  to  call  the  righteous, 
but  sinners  to  repentance.'* 

3.  Though  Solomon  addresses  himself  particu- 
larly to  youth,  yet  the  latter  part  of  the  text  may 
with  equal  propriety  be  applied  to  you,  who  are 
farther  advanced  in  life.  God  will  most  surely 
bring  you  into  judgment.  You  have  lived  many 
years  already,  which  are  gone  forever.  Conse* 
quently  you  are  not  far  from  death.  In  what 
condition  are  you  ?  Have  you  ever  been  translated 
out  of  darkness  into  marvellous  light  ?  or,  do  you 
still  remain  alienated  from  the  life  and  love  of 
God  ?  It  is  high  time  to  determine  this  interest- 
ing question  ;  for  the  graves  are  ready  for  you, 
and  when  a  few  days,  perhaps  a  few  hours  are 
come,  you  shall  go  the  way,  whence  you  shall  not 
ceturn.  Then  your  condition  will  be  unalterably 
fixed.  For  in  hell  there  will  be  no  redemption,  no 
gleam  of  hope.  Look  round,  ye  parents,  and  be- 
hold many  of  your  children  supremely  anxious 
about  their  eternal  salvation,  while  you,  who  ought 
to  go  before  them  in  every  thing  commendable 
and  praise-worthy,  are  entirely  secure  in  sin,  on 
the  very  brink  oiF  everlasting  ruin. 

I  shall  conclude  with  an  address  to  the  young 
men,  at  whose  request  we  now  appear  in  the 
house  of  God. 

My  dear  young  friends,  whom  I  view  as  the 
fruit  of  my  ministry,  my  joy  and  crown,  you 
will  not  think  hard  that  I  have  taken  up  so  much 
of  your  time  in  attempting  to  expose  the  folly 


120  YOUNG  PEOPLE  REMINDED  OR 

and  misery  of  profligate  youth.  Perhaps^  a  dis^ 
course  of  this  nature  may  be  more  generally  use- 
ful,  than  had  it  been  wholly  confined  to  you ; 
the  bare  possibility  of  which,  I  doubt  not,  will 
reconcile  you  to  the  manner,  in  which  you  have 
been  addressed  this  evening.  Such  were  some  of 
you;  but  you  profess  to  have  been  washed,  to 
have  been  justified,  to  have  been  sanctified,  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God ;  and  to  glory  only  in  the  cross  of  Christ. 
The  single  consideration  of  being  early  called,  or 
brought  to  an  experimental  acquaintance  with  the 
gospel  in  the  prime  of  life,  lays  you  under  ad- 
ditional obligations  to  love  God,  and  live  to  his 
honour.  At  the  same  time  you  ought  to  remem- 
ber, that  it  is  a  most  dangerous  period.  Also 
keep  in  mind,  that  a  profession  of  Christianity, 
without  Christ  in  you  the  hope  of  glory,  will  do 
you  no  service.  "  Not  every  one  that  saith  unto 
me.  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven."  Hence  the  necessity  of  frequent,  solemn 
self-examination,  that  ye  may  know  whether  you 
are  in  the  faith,  and  whether  Jesus  Christ  is 
in  y.ou. 

Many  eyes  are  upon  you  ;  and  some  may  say 
.that  your  goodness  will  be  like  the  morning  cloud, 
and  early  dew,  which  soon  goeth  away  :  that  so 
many  of  you  have  at  this  time  professed  religion, 
in  conformity  to  one  another:  that  one  does  it 
because  another  does  ;  and  that  a  little  time  will 
discover  it.  It  may  be  so  ;  but  God  forbid  it 
should.  The  worst  will  be  to  yourselves.  It  is 
a  truth,  that  in  all  times  of  revival  of  religion, 
there  have  been  some  deceivers  ;  some  who  final- 
ly turned  apostates.     And  though  I  have  no  sus- 


THE  DAY  OF  JUDGMENT.  121 

picion  of  any  one  of  you  in  particular,  I  fear  for 
you,  because  you  carry  about  with  you  a  body  of 
sin,  have  warm  passions,  and  are  surrounded  with 
numberless  temptations.  Yet  I  hope  better  things^ 
than  that  you,  who  have  set  your  hands  to  the 
plough,  will  ever  look  back.  Great  has  been, 
and  still  is  our  satisfaction  in  you.  And  it  will 
continue,  yea,  increase,  provided  you  hold  out  to 
the  end.  Guard  against  self-confidence  ;  and  re- 
member that  your  standing  is  on  Christ,  out  of 
whose  fulness  you  must  receive,  and  grace  for 
grace.  For  as  the  branch  cannot  bear  fruit,  ex- 
cept it  abide  in  the  vine ;  no  more  can  ye,  except 
ye  abide  in  him.  And  by  virtue  of  constant  sup- 
plies of  grace  from  Christ,  your  path  will  be  like 
that  of  the  just,  which  shineth  more  and  more 
unto  the  perfect  day. 

Carefully  attend  to  all  the  duties  of  the  Christian 
life.  Make  much  use  of  the  living  oracles  ;  neg- 
lect  not  the  religion  of  your  closets,  neither  for- 
sake the  assembling  of  yourselves  together,  as  the 
manner  of  some  is.  Each  of  you  should  studiously 
endeavour  to  promote  the  religious  society,  in 
which  you  are  at  present  happily  united.  If  right- 
ly conducted,  by  prayer,  reading,  and  free  con. 
versation  on  matters  of  experience,  it  may  prove 
of  special  advantage  to  you.  Watch  over  one 
another  with  all  diligence,  and  reprove,  if  neces* 
sary,  with  meekness  and  love.  Opposition  you 
are  to  expect  in  your  Christian  course  ;  for  "  he 
that  will  live  g'  dly  in  Christ  Jesus  shall  suffer 
persecution."  Endeavour  to  set  your  faces  lik$ 
a  flint ;  to  be  stedfast,  immoveable,  aUvays  a* 
bounding  in  the  work  of  the  Lord.  In  due  time 
you  shall  reap,  if  you  faint  not.     Verily,  truQ  re» 


122  YOUNG  PEOPLE  REMINDED,  &c. 

ligion  is  accompanied  with  present  peace  and  con- 
solation. "  Her  ways  are  ways  of  pleasantness, 
and  all  her  paths  are  peace."  Thus  will  you, 
having  believed  in  the  Son  of  God  in  a  proper 
sense,  rejoice  in  your  youth  ;  your  hearts  will 
cheer  you  in  the  days  of  your  youth  :  for  "  the 
kingdom  of  God  is  not  meat  and  drink,  but 
righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost.'*  Go  on  and  prosper,  and  the  Lord  be 
with  you,  "  -^nd  now,  brethren,  I  commend 
you  to  God,  and  to  the  word  of  his  grace,  which 
is  able  to  build  you  up,  and  to  give  you  an  in- 
heritance among  them  who  are  sanctified.'* 


SERMON     VI.* 

APOSTOLIC  PREACHING, 


1  CORINTHIANS,  i.  21. 

For  after  that,  in  the  ivisdom  of  God^  the  nuorld  by  wisdom  ine^ 
not  Gody  it  pleased  Ged  by  the  foolishness  of  preaching  to  save 
them  that  believe, 

1  HE  best  method,  in  my  judgment,  of 
determining  with  accuracy,  how  far  the  light  of 
nature  is  sufficient  to  lead  mankind  to  the  knowl- 
edge of  the  true  God  and  their  duty  to  him,  is, 
to  attend  to  the  condition  of  the  heathen  world  : 
not  of  the  most  barbarous  and  ignorant,  but  of 
the  inhabitants  of  Greece  and  Rome,  at  the  periods 
when  th^y  were  most  celebrated  for  learning  and 
refinement.  Even  then  they  were  gross  idola- 
ters ;  and  many  of  their  sentiments  and  practices 
were  shocking  to  decency  and  common  sense,  t 

*  This  and  the  two  following  Sermons  were  delivered  in  No* 
vcmber,  1790. 

f  "  The  sports  of  the  gladiators,  unnatural  lusts,  the  lic£ntious- 
iiess  of  divorce,  the  exposing  of  infants  and  slaves,  the  procuring 
abortions,  the  public  establishment  of  stews  ;  all  subsisted  at 
Rome,  and  not  one  of  them  was  condemned,  or  hinted  at  in  Tully*s 
offices.  The  most  indecent  revelling,  drunkenness,  and  lewdness 
were  practised  at  the  feasts  of  Bacchus,  Ceres,  and  Cybele ;  and 
their  greatest  philosophers  never  remonstrated  against  it. 

"  The  heathen  philosophers,  though  they  have  advanced  fine, 
sayings  and  sublime  precepts,  in  some  points  of  morality,  have 
grossly  failed  in  others  ;  such  as  the  toleration  or  encouragement  of 
^evcngc,  slavery,  unnatural  lust,  fornication,  suicide,  &c.     For  ex- 


124  APOSTOLIC    PREACHING. 

Whence  it  appears,  that  with  all  their  wisdom  and 
learning,  they  quite  mistook  the  nature  of  God  and 
religion  :  hence  divine  revelation  became  absolute* 
ly  necessary.  "  For  after  that,  in  the  wisdom  of 
God,  the  world  by  wisdom  knew  not  God/' 
The  meaning  is,  that  although  "  the  invisible 
things  of  him  from  the  creation  of  the  world  are 
clearly  seen,  being  understood  by  the  things  that 
are  made,  even  his  eternal  power  and  Godhead, 
the  world  knew  him  not ;  but  became  vain  in 
their  imaginations,  and  their  foolish  heart  waa 
darkened.  Professing  themselves  to  be  wise, 
they  became  fools,  and  changed  the  glory  of  the 
incorruptible  God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and  four-footed 
beasts,  and  creeping  things*." 

It  has  been  the  method  of  the  infinite  God,  both 
before  and  since  the  fall,  to  leave  mankind  to  act 
out  their  own  characters,  and  not  to  interpose 
until  the  necessity  of  his  interposition  became 
evident.  Thus  it  was  in  the  case  of  our  first 
parents  :  he  could  have  prevented  their  apostasy, 
but  did  not.  After  they  had  sinned,  and  were 
distressed  with  conscious  guilt, he  revealed  to  them 

♦ 

ample  :  Plato  expressly  allowed  of  excessive  drinking  at  the  festivals 
of  Bacchus,  Maximus  Tyrius  forbad  to  pray,  &c. 

"  Aristotle  and  Plato  both  direct  that  means  should  be  used  to 
prevent  weak  children  being  brought  up.  Cato  commends  a 
young  man  for  frequenting  the  stews.  Cicero  expressly  speaks  of 
fornication  as  a  thing  never  found  fault  with.  Plato  recommends 
a  community  of  women,  and  advises  that  soldiers  should  not  be 
restrained  from  sensual  indulgence,  even  the  most  unnatural  species 
of  it,  Xenophon  relates,  without  any  marks  of  reprobation,  that 
unnatural  lust  was  encouraged  by  the  laws  of  several  Grecian  states. 
Solon,  their  great  lawgiver,  forbad  it  only  to  slaves.  Diogenes  in- 
culcated, and  openly  practised  the  most  brutal  lust.  Zeno  and 
Gato  both  killed  themselves." 

Bij/?op  of  Carlisle's  refections  on  the  life  ayid  character 
of  Christy — Appendix. 


APOSTOLIC    PREACHING.  125 

Jesus  Christ,  under  the  idea  of  the  seed  of  the 
woman.  And  when  the  wprld  was  overspread 
with  sin  and  ignorance,  and  by  wisdom  knew 
him  not,  having  had  the  fairest  trial,  he  was  pleas- 
ed, by  the  foolishness  of  preaching,  to  save  them 
that  believe.     Let  us 

I.  Account  for  Paul's  use  of  this  expression  ^ 
"  the  foolishness  of  preaching." 

II.  Ascertain  what  kind  of  preaching  he  had 
in  view. 

III.  Prove  that  God  hath  been  pleased  to  put 
the  most  distinguished  honour  on  it,  by  making 
it  the  means  of  saving  them  that  believe. 

I.  Our  first  inquiry  is,  why  does  the  apostle 
use  the  expression,  "  foolishness  of  preaching  ?" 

We  are  confident,  my  brethren,  he  does  not 
speak  in  his  own,  but  in  borrowed  language.  He 
must  have  been  a  fool  indeed,  to  have  engaged  in 
a  service  which  he  knew  would  reproach  his  own 
understanding.  Rather  he  has  respect  to  the 
common  opinion  of  the  Greeks,  who  are  said  to 
"  seek  after  wisdom  ;"  m.eaning,  the  wisdom  of 
this  world.  "  We  preach  Christ  crucified,"  says 
this  apostle,  "  to  the  Jews  a  stumbling*block,  and 
to  the  Greeks  foolishness  ;  but  unto  them  who 
are  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God,  and  the  wisdom  of  God."  This 
single  passage  accounts  for  Paul's  use  of  the  ex- 
pression. The  preaching  of  Christ  crucified  was 
foolishness  to  the  learned,  unregencrate  Greeks. 

II.  We  pass  to  consider  what  kind  of  preach- 
ing  it  was,  the  apostle  had  respect  to. 

There  are  certain  sentiments  that  the  world 
can   hear  with   patience  and  approbation  :  there 


126  APOSTOLIC   PREACHING. 

are  others  to  which  the  hearts  of  natural  men 
rise  in  opposition. 

1 .  Few,  if  any,  object  to  moral  subjects,  because* 
it  is  a  just  and  general  opinion,  that  all  men 
ought  to  do  justly,  love  mercy,  and  walk  humbly 
with  God.  Neither  Jews  nor  Greeks  would  take 
offence  at  this  kind  of  preaching,  nor  even  men 
of  vicious  characters,  unless  the  preacher  should 
happen  to  fix  on  the  vices  of  some  of  his  friends, 
and  censure  them  with  severity  :  in  that  case  re- 
sentment would  naturally  be  excited,  and  he  might 
expect  to  be  charged  with  being  too  pointed  or 
personal  in  the  pulpit,  especially  if  he  had  pre- 
viously known  on  whom  the  reproof  would  fall. 

In  such  circumstances,  what  shall  a  preacher 
do  ?  Shall  he  cease  to  expose  vice,  because  some 
of  his  friends  are  vicious  ?  God  forbid  !  Far  bet- 
ter will  it  be  for  him  to  lose  the  attachment  of 
the  best  parishioner  he  has,  and  to  make  a  sac- 
rifice of  his  whole  temporal  interest,  than  to  be 
unfaithful  to  his  God,  to  his  conscience,  and  to 
the  people  of  his  charge.  The  way  for  mankind 
to  secure  their  feelings  from  injury  on  such  oc- 
casions, is  for  them  to  be  virtuous.  But  if  they 
will  violate  the  laws  of  God,  and  injure  society 
by  their  wicked  examples,  they  must  bear  the 
reproach. 

No  prudent  man  will  introduce  personal  mat- 
ters into  the  pulpit ;  nor  will  an  honest  man  be 
afraid  of  commending  himself  to  every  man's 
conscience  in  the  sight  of  God.  However,  as 
pnoral  subjects  are  generally  approved,  because 
agreeable  to  the  reason  and  nature  of  things,  he 
has  but  little  to  fear  on  this  head,  except  he 
should  be  too  evangelical  in  his  manner  of  treat* 


APOSTOLIC    PREACHING.  127 

ii^  them  ;  for  the  law  may  be  handled  evangeli- 
cally, and  the  gospel  may  be  preached  legally. 

2.  We  may  also  insist  freely  on  the  Christian 
tempers  without  giving  offence  ;  because,  like 
moral  subjects,  they  command  respect  from  man- 
kind  in  general,  who  readily  acknowledge  that 
all  men  ought  to  be  meek,  patient,  charitable, 
ready  to  forgive,  &c.  And  it  is  confessed  that 
these  are  very  important  subjects,  and  should 
frequently  be  brought  into  public  view,  as  evi- 
dences of  the  truth  of  personal  religion  j  for,  "  if 
any  man  have  not  the  spirit  of  Christ,  he  is  none 
of  his/' 

S.  We  may  also  pass  without  reproach,  perhaps^ 
if  we  touch  lightly  on  the  sinfulness  of  mankind, 
and  assure  them,  if  they  do  what  they  can,  God 
will  co-operate  with  their  endeavours,  and  grant; 
them  salvation.  Such  a  representation  of  things 
is  flattering  to  the  pride  of  man,  because  it  ex- 
tenuates human  depravity,  and  divides  the  glory 
of  salvation  between  Christ  and  the  sinner.  In 
this  case  the  offence  of  the  cross  ceaseth. 

4.  It  seems  to  be  a  very  popular  opinion,  *  that 
articles  of  faith  are  of  no  g^-eat  importance,  pro- 
vided a  man's  life  be  good.*  If  so,  it  follows, 
that  it  was  not  necessary  that  Jesus  Christ  should 
come  into  the  world  to  teach  and  save  mankind  ; 
because,  according  to  the  above  proposition,  their 
salvation  might  have  been  accomplished  without 
it.  For  whether  we  beUeve  in  Jesus  Christ  or 
Confucius,  is  of  no  consequence,  provided  the  life 
be  good.  It  amounts  therefore  to  a  rejection  of 
divine  revelation,  particularly  of  Christianity. 

Some  persons,  upon  pretence  of  the  sufficiency 
®f  the  light  of  nature,  avowedly  reject  all  reveh- 


128  APOSTOLIC    PREACHING. 

tion,  as  in  its  very  notion  incredible,  and  what 
must  be  fictitious ;  and  indeed  it  is  certain  no 
revelation  would  have  been  given,  had  the  light  of 
nature  been  sufficient  in  such  a  sense  as  to  render 
one  not  wanting  and  useless.  But  no  man  in  se- 
riousness and  simplicity  of  mind  can  possibly 
think  it  so,  who  considers  the  state  of  religion  in 
the  heathen  world  before  revelation,  and  its  pres- 
ent state  in  those  places  which  have  borrowed  no 
light  from  it. 

"  There  are  other  persons,  not  to  be  ranked 
with  these,  who  seem  to  be  getting  in  a  way  of 
neglecting,  and  as  it  were  overlooking  revelation, 
as  of  small  importance,  provided  natural  religion 
be  kept  to."  With  little  regard  either  to  the  ev- 
idence of  the  former,  or  to  the  objections  against 
it,  and  even  upon  supposition  of  its  truth,  "  the 
only  design  of  it,"  say  they,  "  must  be  to  establish 
a  belief  of  the  moral  system  of  nature,  and  to  en~ 
force  the  practice  of  natural  piety  and  virtue. 
The  belief  and  practice  of  these  things  were  per- 
haps much  promoted  by  the  first  publication  of 
Christianity.  But  whether  they  are  believed  and 
practised  upon  the  evidence  and  motives  of  na- 
ture or  of  revelation,  is  no  great  matter.***  This 
way  of  considering  revelation,  though  it  is  not 
the  same  with  the  former,  yet  borders  nearly  up- 
on it,  and  runs  up  into  it,t  that  is,  into  deism. 
This,  I  apprehend,  will  appear  by  comparing  the 
principle  we  oppose,  with  our  Lord's  commission 
to  his  apostles,  (Mark  xvi.  15,  16.)  "  Go  ye  into 
all  the  world,  and  preach  the  go-pel  to  every 
creature.  He  that  believeth  and  is  baptized,  shall 
be  saved  ;  but  he  that  believeth  not,  ^hall  be  damn- 

*  Aug.  in  Psalm  xxxi,.  f  Bishop  Butler's  Analogy. 


APOSrOLIC    PREACMl^^G.  j  21^ 

ed/'  To  which  may  be  added  the  following 
solemn  passage  of  Peter  concerning  Christ,  de- 
livered by  him  when  filled  with  the  Holy  Ghost : 
(Acts  iv.  12.)  "Neither  is  there  salvation  in  any 
other :  for  there  is  none  other  name  under  heav- 
en given  among  men,  whereby  we  must  be 
saved. 

If  we  deny  the  truth  of  these  scriptures,  the 
charge  of  deism  is  fi5;ed  on  us :  if  we  admit  it, 
we  can  no  longer  treat  Christianity  with  indiffer- 
ence, but  must  confess  that  It  is  of  infinite  im- 
portance to  mankind,  both  in  its  principles  and 
practices. 

To  ascertain  what  Christianity  is,  as  taught  by 
Christ  and  his  apostles,  we  must  search  the  New 
Testament. 

The  "  foolishness  of  preac^iing  '*  mentioned  in 
the  text,  the  apostle  explains  by  saying,  "  We 
preach  Christ  crucified."  (verse  23.)  This  gen-> 
eral  expression  comprehends,  I  suppose,  the  vari- 
ous subjects  gf  the  ministry  of  the  apostles  j 
which  I  proceed  to  consider. 

More  cannot  reasonably  be  expected  under 
this  head,  than  that  the  preacher  should  give  a 
sketch  of  the  plan  of  apostolic  preaching.  A  fulf 
discussion  of  the  subject  w^ould  fill  volumes,  and 
will  employ  the  whole  time  of  the  ministers  of 
Christ,  provided  they  are  properly  attentive  to 
the  duties  of  their  profession. 

1.  The  apostles  insisted  frequently  on  the 
great  principles  called  natural  relioicin  ;  such  as 
the  being  and  attributes  of  God,  his  creation  and 
government  of  the  universe,  his  love  of  virtue 
and  hatred  of  vice,  and  that  he  will  finally  render 
to  every   man   according  to  hi«  works.     These 

R 


130  APOSTOLIC   PREACHING. 

principles  are  fundamental  to  all  true  religion, 
and  are  blended  with  Christianity,  which  "  is  a  re- 
publication of  thfem  :  and,  which  is  very  material, 
it  teaches  natural  religion  in  its  genuine  simplici- 
ty ;  free  from  those  superstitions  with  which  it 
was  totally  corrupted,  and  under  which  it  was  in 
a  manner  lost."* 

If  so,  natural  religion  owes  much  to  Christian- 
ity* Besides,  it  comprehends  all  the  great  prin- 
ciples of  natural  religion,  and  makes  us  acquainted 
with  the  method  of  our  redemption  by  Christ, 
concerning  which  the  light  of  nature  leaves  us  in 
total  darkness. 

Thus  viewed,  Christianity  may  be  considered 
as-a  new  edition  of  natural  religion,  with  addi- 
tions of  the  greatest  importance  to  the  world. 
Let  mankind  determine  then,  which  has  the  pref- 
erence, natural  religion  detached  from  Christian- 
ity, or  Christianity  as  comprehending  all  the 
great  principles  of  natural  religion  in  their  most 
pure  state,  and  at  the  ♦^ame  time  reveaiirg  to  us 
God's  eternal  purpose  of  mercy  to  sinners  through 
Jesus  Christ. 

2.  The  universal  corruption  of  the  world  is 
another  part  of  apostolic  preaching.  In  Rom. 
iii.  Paul  considers  this  subject  in  a  most  explicit 
and  decided  manner,  where  he  takes  a  compara- 
tive view  of  Jews  and  Gentiles.  *'  What  then  ? 
are  we  better  than  they  ?  No,  in  no  wise  :  for 
we  have  before  proved  both  Jews  and  Gentiles, 
that  they  are  all  under  sin."  And  after  he  had 
quoted  several  passages  from  the  Old  Testament 
in  support  of  the  affecting  truth,  he'adds,  "  Now 
we  know  that  what  things  the  law  saith,  it  saith 

*  Bishop  Butler's  Analogy. 


APOSTOLIC    PREACHING.  131 

fo  them  that  are  under  the  law ;  that  every 
mouth  may  be  stopped,  and  all  the  world  may 
become  guilty  before  God."  "  For  all  have  sin- 
ned, and  have  come  short  of  the  glory  of  God.*' 
And  so  far  as  our  reading  and  observation  extend, 
we  find  the  melancholy  truth  exemplified. 

3.  The  sacred  writers  assure  us  that  all  men, 
considered  in  unbelief,  are  in  a  condition  of  total 
depravity.  Gen  vi.  5.  we  read,  "  And  God  saw 
that  the  wickedness  of  man  was  great  on  thje  ea^th, 
and  that  every  imagination  of  the  thoughts  of  his 
heart  was  only  evil  continually,^^  Jesus  Christ  de- 
clares, "  For  out  of  the  heart  of  man  proceed  evil 
thoughts,  murders,  adulteries,  fornications,  thefts, 
false  witness,  blasphemies."  If  so,  the  heart  of 
man  is  the  fountain  of  iniquity.  In  John  iii.  6. 
after  Christ  had  spoken  of  the  new  birth  to  Nico- 
demus,  he  adds,  "  That  which  is  born  of  the  flesh 
is  flesh  ;"  that  is,  altogether  sinful.  Thus  Paul 
wses  the  term  flesh  repeatedly.  "  For  they  that 
are  after  the  flesh,"  that  is,  influenced  by  a  sinful 
nature,  ''  do  mind  the  things  of  the  flesh."  "  So 
then  they  that  are  in  the  flesh  cannot  please 
God ;"  because  the  "  carnal  mind  is  enmity 
against  God."  This  short  sentence  is  remarka- 
bly descriptive  of  the  total  sinfulness  of  the  hu- 
man heart. 

By  this  depravity  inspired  writers  do  not  mean, 
that  there  is  any  loss  of  the  natural  faculties  oi 
the  soul ;  these  remain  entire  amidst  the  ruins 
•of  the  fall:  man  has  reason,  understanding,  will 
and  affections  ;  but  he  is  destitute  of  a  spirit- 
ual taste,  and  under  the  constant  influence  ot 
aversion  to  God,  If  the  sinner's  heart  was  right 
in  a  moral  sense,  I  can  conceive  of  no  remaining 


132  APOSTOLIC   PREACHING. 

i'nability  to  love  God  for  his  own  Sake,  5ttd  tA 
ive  to  his  glory.  The  essence  of  religion  i§  love  ; 
and  the  essence  of  depravity  or  wickedness  is  en- 
mity of  heart  to  God.  And  in  this  awful  con- 
dition the  sinner  is,  as  long  as  he  remains  ifl 
vmregeneracy. 

4.  In  connexion  with  this  representation  of 
human  nature,  the  apostles  endeavoured  to  awak- 
en the  attention  of  their  hearers  to  the  infinite 
danger  in  w^hich  they  were.  Often  did  they* 
thunder  in  their  ears  the  terrors  of  the  law  ;  say- 
ing, "  Gursed  is  every  one  that  continueth  not 
in  all  things  which  are  written  in  the  book  ot 
the  law,  to  do  them."  "  If  any  man  love  not 
the  Lord  Jesus  Christ,  let  him  be  anathema  ma- 
ranatha.'**  "  When  the  Lord  Jesus  shall  be  re- 
vealed from  heaven  with  his  mighty  angels,  in 
flaming  fire,  taking  vengeance  on  them  that  know 
pot  God,  and  that  obey  not  the  gospel  of  our 
Lord  Jesus  Christ ;  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power  :  when 
he  shall  come  to  be  glorified  in  his  saints,  and 
to  be  admired  in  all  them  that  believe — in 
that  day." 

We  see  that  they  considered  mankind  as  con- 
sisting of  two  classes,  the  righteous  and  the  wick- 
ed y  and  addressed  them  in  language  adapted  to 
their  respective  characters.  They  did  not  preach 
to  a  promiscuous  assembly  as  if  they  were  all 
saints  ^  but  assured  the  ungodly  that  they  were 
in  the  gall  of  bitterness  and  the  bonds  of  iniqult 
ty  ;  and  that  should  they  die  in  that  condition, 
tte  wrath  of  God  would  abide  upon  them  for- 
e*^€r.     But  if  anv  of  the  people  were  pricked  m 


APOSTOLIC   PREACHING.  I3S 

the  heart,  and  cried  out,  "  Men  and  brethren, 
what  shall  we  do  ?'* 

5.  They  preached  Christ  to  them  as  the  **  end 
df  the  law  for  righteousness  to  every  one  that 
beHeveth."  "  For  I  determined,"  says  Paul  to  the 
X^orinthkns,  "  not  to  know  any  thing  among 
you,  save  Jesus  Christ  and  him  crucified."  This 
was  their  darling  theme,  and  the  only  remedy 
for  sin-sick  souls. 

Had  a  sermon  been  delivered  in  the  apostolic 
age,  to  a  Christian  assembly,  that  had  but  little 
of  Christ  in  it,  they  would  at  once  have  con- 
cluded the  preacher  had  forgot  his  errand  ;  and 
■^ith  the  disappointed  woman  at  the  sepulchre, 
have  cried  out,  "  They  have  taken  away  my 
Lord  out  of  his  place,  and  I  know  not  where 
they  have  laid  him."  Where  should  Jesus  Christ 
be  as  the  object  of  affection,  if  not  in  the  hearts 
and  conversation  of  his  disciples  ?  where  indeed, 
if  not  in  the  preaching  of  his  ministers  ? 

The  apostles  preached  Christ  in  his  true  and 
proper  Deity  as  essential  to  the  Christian  scheme. 
This  great  truth  they  had  learned  from  his  own 
mouth.  ^'  I  and  my  Father  are  one.  Then  the 
Jews  took  up  stones  to  stone  him.  Jesus  saith 
unto  them.  Many  good  works  have  I  shewed  you 
from  my  Father ;  for  which  of  these  works  do 
ye  stone  me  ?  The  Jews  answered  him,  saying. 
For  a  good  work  we  stone  thee  not,  but  for  blas- 
phemy;  and  because  that  thou,  being  a  man, 
makest  thyself  God."  Here  was  a  most  favoura- 
ble opportunity  for  Christ  to  have  disclaimed  all 
pretensions  to  the  Godhead.  He  had  only  <o 
inform  them,  that  they  had  mistaken  his  mean- 
ing ;  that  he  laid  no  claim  to  divinity  }  but  meant 


134  APOSTOLIC  PREACHING. 

to  assure  them,  that  he  was  one  with  God  his 
Father  in  design  and  operation,  not  in  nature. 
Shocked  at  the  idea  of  blasphemy,  would  he  not 
at  once  have  acquitted  himself  of  the  charge? 
Would  not  any  of  his  apostles,  or  any  good  man 
"On  earth,  who  had  been  so  grossly  mistaken,  have 
rectified  the  mistake  as  soon  as  possible  ?  Our 
Lord's  not  doing  it,  when  every  circumstance 
called  for  the  frank  acknowledgment,  is  in  my 
judgment  no  inconsiderable  proof  that  he  was  a 
divine   person. 

If  we  consider  him  in  no  other  light  than  as  a 
teacher  sent  from  God  to  instruct  and  to  reform 
mankind,  it  seems  to  have  been  his  duty  to  re- 
move the  prejudices  which  the  Jews  had  imbibed 
against  him,  that  so  he  might  answer  the  design 
of  his  mission.  Instead  of  thi'^,  he  makes  an  ap- 
peal to  his  miraculous  works,  as  proof  that  he 
was  in  the  Father,  and  the  Father  in  him.  The 
Jews  still  believed  that  he  made  himself  God ; 
therefore  "  they  sought  to  take  him  ;  but  he  es- 
caped out  of  their  hands."  He  left  them,  my 
brethren,  under  the  influence  of  a  very  important 
error,  provided  he  was  not  really  God.  "  Nor 
did  our  Lord  give  any  intimation,"  says  one, 
"  that  they  had  misunderstood  him  ;  nor  yet  the 
evangelist,  as  he  does  in  several  other  instances  of 
much  less  importance  ;  which  silence  is  a  strong 
presumptive  proof,  that  they  were  not  under  a 
mistake  about  the  sense  of  the  words :  for  such 
a  mistake,  on  the  principles  of  our  opposers, 
might  have  been  an  occasion  of  idolatry  in  them  ; 
and  a  mistake  of  that  kind  not  remarked  by  the 
historian,  would  be  calculated  to  answer  the  same 
..pernicious  purpose  in  succeeding  generations.  But 


APOSTOLIC  PREACHING.  135 

if  he  refused  to  correct  so  dangerous  a  mistake 
on  their  account,  yet  was  it  not  necessary  that  he 
should  have  done  it  on  ours  ?  that  when  we  read 
his  gospel  we  might  not  entertain  the  detestable 
thought  that  he  equalled  himself  with  the  MOi^t 
High  ?  If,  however,  he  thought  it  proper  not  to 
explain  himself  at  that  time,  yet  it  might  have 
been  expected  that  his  disciples  should  have  given 
u'^  the  true  -ense  of  the  mysterious  words,  when 
they  reported  them."* 

*  Dr.  Abbadie's  Treatise  on  the  Deity  of  Tcsus  Christ,  &c.  in 
which  this  important  subject  is  handled  in  a  most  masterly  man- 
ner ;  and  well  merits  the  attention  «f  both  the  friends  and  op- 
posers  of  the  doctrine. 


SERMON      VII. 

APOSTOLIC  PREACHING- 


'     1  CORINTHIANS,  i.  2U 

For  after  thaiy  in  the  ivisdom  of  Gody  the  world  hy  nvtsdom  knetv 
not  Gody  it  pleased  God  hy  the  foolishness  of  preaching  to  save 
ihem  that  believe* 

The  language  and  conduct  of  the  dis- 
ciples of  Christ  prove,  that  they  received  him  as 
a  divine  person.  John  tells  us,  (chap.  v.  23.) 
that  it  is  the  w^ill  of  God,  "  that  all  men  should 
honour  the  Son,  even  as  they  honour  the  Father. 
He  that  honoureth  not  the  Son,  honoureth  not 
the  Father,  who  hath  sent  him.'*  Compared 
with  Heb.  i.  6.  *^  And  again,  when  he  bringeth 
in  the  first  begotten  into  the  w^orld,  he  saith. 
And  let  all  the  angels  of  God  worship  him."  The 
best  comment  on  such  passages  will  probably  be 
found,  in  the  conduct  of  his  immediate  followers. 
If  they,  who  were  favoured  with  divine  inspira- 
tion, actually  worshipped  him,  we  may  safely 
believe  that  they  received  him  as  very  and  eternal 
God.  This  then  really  was  the  case  with  Ste- 
phen. "  And  they  stoned  Stephen,  calling  upon 
God,  and  saying,  Lord  Jesus,  receive  my  spirit." 
Here  we  see  a  pious  martyr  in  the  hour  of  dis- 
solution, addressing  himself  to  Jesus  Christ  in  a 
solemn  act  of  religious  worship  :  therefore  we 
conclude   Jesus  Christ  is  truly  God. 


APOSTOLIC    PREACHINd.  1^ 

In  2  Cor.  xii.  8,  9.  we  observe  that  Paul  prays 
to  Christ  when  there  was  given  to  him  a  thorn 
in  the  flesh,  a  messenger  of  Satan  to  buffet  him  : 
"For  this  thing,  I  besought  the  Lord  thrice, 
that  it  might  depart  from  me.  And  he  said 
unto  me,  My  grace  is  sufficient  for  thee  :  for  my 
strength  is  made  perfect  in  weakness.'*  What 
follows  proves  that  by  the  Lord  whom  he  ad- 
dressed, Christ  is  intended.  *'  Most  gladly  there- 
fore will  I  glory  in  my  infirmities,  that  the  power 
of  Christ  may  rest  upon  me."  The  Lord  had 
promised  him  that  his  grace  should  be  sufficient  for 
him  ;  this  grace  he  calls  the  power  of  Christ ;  sig- 
nifying, that  the  Lord  Christ,  to  whom  he  address- 
ed himself,  had  given  him  this  gracious  answer. 

Though  there  are  many  other  texts  in  the 
writings  of  the  apostles  that  are  of  the  same  im- 
port,* I  shall  only  mention  the  following  plain^ 
decisive  passage  :  "  And  I  beheld,  and  I  heard 
the  voice  of  many  angels  round  about  the  throne, 
and  the  beasts,  and  the  elders  :  and  the  number 
of  them  was  ten  thousand  times  ten  thousand;  say. 
ing  with  a  loud  voice.  Worthy  is  the  Lamb  that 
was  slain  to  receive  power,  and  riches,  and  wis* 
dom,  and  strength,  and  honour,  and  glory, 
and  blessing.  And  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth, 
and  such  as  are  in  the  «?ea,  and  all  that  are  in 
them,  heard  I,  saying.  Blessing,  and  honour,  and 
glory,  and  power  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Larr^b  forever  and  ever." 
I  appeal  to  every  unprejudiced  mind,  whe- 
ther there  can  possibly  be  a  more    solemn  act 

*    John   xiv.  I.    Rom.  X.  12,   13.    Rom.  xv.  la.    a  Cor.  ix.  i. 
Acts  ix.  14,  5cc. 


i^S  APOSTOLIC    PREACHING.    • 

of  supreme  worship  than  this,  which  is  ascribed 
equally  to  the  Lamb  that  was  slain,  as  to  him 
that  sitteth  upon  the  throne  ?  And  will  any  man, 
after  reading  this  passage,  hesitate  a  moment, 
whether  he  ought  to  pay  the  highest  honour  to 
the  Son  of  God,  who  is  the  brightness  of  his 
glory,  and  the  express  image  of  his  person  ? 

What  idea  would  a  man.of  common  sense  form 
of  the  character  of  Jesus  Christ,  upon  reading 
Philip,  ii.  6.  "  Who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God  ?'* 
Would  he  not  naturally  think,  either  that  Jesus 
Christ  is  a  divine  person,  or  that  he  was  guilty 
of  the  most  horrid  impiety  ?  It  would  have  beeu 
a  robbery  of  the  most  blasphemous  kind,  for 
a  creature,  however  exalted,  to  claim  equality 
with  Jehovah  :  and  instead  of  his  being  celebrated 
for  his  humility,  he  ought  to  be  considered  as  a 
monster  of  pride  and  wickedness.  But  if  we  ad- 
mit the  idea  of  his  true  and  proper  deity,  we  are 
at  once  led  to  admire  his  unparalleled  condescend 
sion.  He,  "  being  in  the  form  of  God,  thought 
it  not  robbery  to  be  equal  with  God  ;  but  made 
himself  of  no  reputation,  and  took  upon  him  the 
form  of  a  servant,  and  was  made  in  the  likeness 
of  men  ;  and  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross/'  The  mo- 
ment we  deny  the  divinity  of  Christ,  I  conceive 
we  destroy  the  apostle's  argument. 

"  The  following  words,  as  they  stand  in  our 
translation,  go  on  to  describe  the  excellency  of 
his  glory,  which  was  so  real  and  transcendent 
a  glory,  that  ^  he  thought  it  not  robbery  to  be ,' 
i.  e.    he  thought  himself  entitled  to  be    '  equal 


APOSTOLIC    PREACHING.  139 

with  God.*  But  I  shall  not  insist  upon  this  trans- 
lation ;  for  it  is  more  agreeable  to  the  apostle's  ar- 
gument and  to  the  language  made  use  of,  to  sup- 
pose him  to  -  intend  in  these  words  to  express 
the  first  degree  or  instance  of  his  humility,  and 
that  the  verse  should  be  rendered  by  words  to 
this  effect ;  Who  being  in  the  form  of  God,  was 
not  fond  or  tenacious  of  appearing  as  God,  but 
made  himself  of  no  reputation.  I  shall  not 
trouble  you  with  the  particular  reasons  of  this 
rendering,  which  would  lead  us  too  far  into  crit- 
ical inquiries ;  but  which  way  soever  the  text  be 
understood,  the  ro  uvea  la-ct  qiS  will  be  found  to  be- 
long to  Jesus  Christ.  If  he  thought  it  not  rob- 
bery to  assume  this  equality  with  God,  (whatever 
is  meant  by  it)  undoubtedly  he  was  equal ;  or  if 
it  was  the  effect  of  his  humiUty  that  he  did  not 
hold  or  insist  upon  his  equality  with  God,  then 
certainly  he  had  such  an  equality ;  for  where  is 
the  humility  of  not  insisting  on,  or  not  retaining 
an  equality,  which  never  did  or  could  belong  to 
him."* 

It  was  in  the  contemplation  of  this  astonishing 
truth,  that  our  apostle  thus  exclaims,  «  And 
without  controversy,  great  is  the  mystery  of  god- 
liness :  God  was  manifest  in  the  fle^h,"  That  it 
was  so,  is  a  truth  revealed,  but  the  manner  oi  it 
is  past  finding  out. 

To  what  hath  been  said  on  this  subject  I  will 
only  add.  Col.  ii.  9.  "  For  in  him,"  i.  e.  Christ, 
"  dwelleth  all  the  fullness  of  the  Godhead  bod- 
ily." It  seems  that  Paul  could  say  no  more  than 
this  to  establish  the  deity  of  his  Master.     What 

*  Bishop  Sherlock's  discourses  on  this  passage,  Vol,  IV.  p. 


1'40  APOSTOLIC    PREACHING. 

a  striking  gradation  is  here  ;  in  Christ  dwells  the 
Godhead — the  fullness  of  the  Godhead— yea,  all  the 
fullness  of  the  Godhead  bodily.  Then  surely  he  is 
very  and  eternal  God.  Let  us  then,  my  breth- 
ren, amidst  the  numerous  attempts  that  are  made 
to  rob  Christ  of  his  essential  glory,  without  any 
secret  reserve  or  double  meaning,  ascribe  blessing, 
and  honour,  and  glory,  and  power  to  Jesus 
Christ,  our  God  and  Saviour. 

It  would  be  easy  to  prove  by  the  sacred  scrip- 
tures, that  the  same  divine  names,  titles,  attri. 
butes  and  works  are  ascribed  to  Christ,  that  are 
ascribed  to  the  Father  ;  but  I  hope  enough  has 
been  said  to  make  it  evident,  that  his  true  and 
proper  deity  was  an  essential  part  of  apostolic 
preaching. 

Several  of  the  passages  of  scripture  that  we 
have  been  considering  prove  also  the  incarnation 
of  the  Son  of  God ;  or  that  the  divine  and  hu- 
man natures  were  united  in  him.  For  instance, 
"  God  was  manifest  in  the  flesh."  He  that  was 
in  the  form  of  God  was  found  in  fashion  as  a 
man.  Also  Heb.  ii.  16.  "  For  verily  he  took  not 
pn  him  the  nature  of  angels ;  but  he  took  on 
him  the  seed  of  Abraham."  The  person  spoken 
of  is  Christ,  who  existed  prior  to  his  birth  of 
Mary,  in  a  nature  different  from  that  which  he 
assumed.  "Verily  he  took"— here  we  have  a 
personal  action:  he  who  was  properly  divine, 
"took  on  him  the  seed  (or  nature)  of  Abra- 
ham." Thus  the  word  was  made  flesh  ;  i.  e.  bcr 
came  united  to  the  nature  of  man- 

I  pass  to  observe,  that  the  apostles  preached 
Christ  as  the  all-atoning  sacrifice  for  sin.  Peter 
declares  that  "  he  bare  our  sins  in  his  own  body 


APOSTOLIC    PREACHING.  141 

on  the  tree.'*  This  language  he  borrowed  from 
Isaiah  liii.  4,  5.  "  Surely  he  hath  borne  our 
griefs  and  carried  our  sorrows  ;  yet  we  did  es- 
teem  him  stricken,  smitten  of  God,  and  afflicted. 
But  he  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities ;  the  chastisement 
of  our  peace  was  upon  him,  and  with  his  stripes  we 
are  healed."  "  He  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us/' 
^'  He  died  the  just  for  the  unjust,  that  he  might 
bring  us  to  God,"  &c.  Such  is  the  current  lan- 
guage of  the  Bible. 

It  is  observable  that  inspired  writers  lay  the 
principal  stress  on  his  death.  Paul  says,  "  We 
have  redemption  through  his  blood,"  that  we  are 
redeemed  with  the  precious  blood  of  Christ,  that  he 
died  for  our  sins,  not  for  his  own,  for  he  had  none  : 
^'  he  was  holy,  harmless,  undefiled,  and  separate 
from  sinners. 

"  Christ's  satisfaction  for  sin  was  not  on/y  by 
his  last  sufferings,  though  it  was  prindpaily  by 
them  ;  but  all  his  sufferings,  and  ail  the  humilia- 
tion that  he  was  subject  to  from  the  first  mo- 
ment of  his  incarnation  to  his  resurrection,  were 
propitiatory  or  satisfactory."*  All  that  he  did 
and  suffered  make  up  that  righteousness  by  which 
the  believing  sinner  is  justified.  Through  the 
whole  he  acted  voluntarily  ;  for  he  had  power  to 
lay  down  his  life,  and  he  had  power  to  take  it 
again  ;  but  he  knew  that  it  was  necessary  that  he 
should  suffer  these  things  and  enter  into  his  glo- 
ry ;  therefore  he  became  "  obedient  unto  death, 
even  the  death  of  the  cross  :"  not  as  a  martyr 
only,  to  seal  the  truth  of  his  own  religion,  but 

'■*  President  Edwards's  Hi??t.  Redemp. 


^42  APOSTOLIC    PREACHING. 

that  he  might  put  away  sin  by  the  sacrifice  of 
himself :  hence  he  is  said  to  be  "  the  propitiation 
for  our  sins  j"  (Rom.  iii.  25.)  not  metaphorically 
but  really. 

6.  Jesus  Christ  having  finished  his  part  of  the 
work  of  our  redemption,  ascended  to  the  Father, 
and  sent  the  Holy  Ghost,  whose  peculiar  office  it 
is  to  take  it  up  where  he  had  left  it,  and  to  carry 
it  on  until  the  glorious  plan  shall  be  all  accom- 
plished. "  It  is  expedient  for  you,'*  said  Christ 
to  his  disciples,  ''  that  I  go  away  ;  for  if  I  go 
not  away,  the  Comforter  will  not  come  unto 
you  ;  but  if  I  depart,  I  will  send  him  unto  you. 
And  when  he  is  come,  he  will  reprove  the  world 
of  sin,  and  of  righteousness,  and  of  judgment.'* 

The  work  of  Jesus  Christ  is  for,  or  in  the  room 
and  stead  of  a  sinner,  that  God  the  Father  might 
justify  him  consistently  with  his  whole  character. 
The  work  of  the  Holy  Spirit  is  carried  on  in  the 
sinner,  in  order  to  reconcile  him  to  God,  and  fit 
him  for  eternal  life.  Jesus  Christ  opens  the  way 
for  his  discharge  from  the  curse  of  the  law  ;  the 
Spirit  of  God  makes  him  meet  to  be  a  partaker 
of  the  inheritance  of  the  saints  in  light.  Both  are 
absolutely  necessary ;  the  latter  no  less  than  the 
former,  because  "  without  holiness  no  man  shall 
see  the  Lord." 

It  hath  been  proved  already  in  a  preceding 
part  of  the  subject,  that  mankind  are  in  a  condi- 
tion of  total  depravity  :  if  so,  their  final  condem- 
nation is  certain,  unless  the  heart  be  changed  ; 
because  a  mind  at  enmity  against  God  cannot 
be  happy  in  his  presence. 

It  may,  perhaps,  be  said,  that  those  persons  on- 
ly w^ho  are  abandoned  to  wickedness  are  thus  de- 


APOSTOLIC    PRflACHINd.  143 

praved ;  but  this  is  not  the  case  with  all  mankind. 
It  is  confessed,  that  all  nien  do  not  discover 
their  depravity  by  open  wickedness.  Many 
persons  are  under  the  restraint  of  education,  sense 
of  honour,  or  a  fear  of  wrath  to  come  j  whose 
hearts  at  the  same  time  remain  disaffected  to  di- 
vine things.  Let  such  persons  ask  themselves,  as 
in  the  presence  of  that  God  who  looks  through 
them,  and  knows  every  thought  afar  off,  whether 
they  do  not  restrain  prayer  before  him  ?  prefer 
a  crowd  of  fabulous  publications  to  the  sacred 
volume  ?  whether  they  are  not  strangers  to  the 
duties  of  private  religion  ?  Is  not  God  in  great 
measure  forgotten  by  them  ?  Do  they  not  lie 
down  and  rise  up,  without  any  proper  sense  of 
him  who  holdeth  their  souls  in  life  ?  Are  not 
their  hearts  wholly  attached  to  the  riches,  honours 
and  pleasures  of  the  world  ?  Will  not  a  small 
difficulty  detain  them  from  the  place  of  public 
worship  ?  Would  the  like  difficulty  prevent  their 
going  to  an  evening's  amusement  ?  Why  not  ? 
The  reason  is  obvious ;  they  hate  the  one  and 
love  the  other.  If  a  preacher  happens  to  exceed 
his  usual  length  in  preaching,  are  they  not  quite 
out  of  patience  with  him  ;  though  they  allow 
the  sermon  was  good,  and  his  manner  not  dis- 
agreeable ?  Yet  would  not  these  very  persons  be 
willing  to  remain  until  midnight  at  some  fash- 
ionable entertainment  ?  Are  they  not  fatigued 
with  the  one,  and  in  raptures  with  the  other  ?  I 
ask  these  questions,  my  friends,  that  you  may  de- 
termine what  your  prevailing  taste  is.  You  cer- 
tainly know  what  you  love  most.  If  the  world 
and  the  things  thereof  have  the  preference,  can 
you   believe  that  you  shall  be  h;ippy   in  heaven. 


144  Apostolic  preaching. 

where  all  is  holy  ?  Be  not  deceived ;  for  ho\i^« 
ever  amiable  you  may  appear  in  the  eyes  of  the 
world,  one  thing  is  wanting :  your  hearts  must 
be  changed  by  a  divine  influence,  or  you  are  un- 
done forever. 

It  is  a  clear  case  with  me,  that  should  God 
leave  the  sinner  to  himself,  and  not  inflict  on  him 
any  positive  punishment  at  all,  the  depravity  of 
his  own  heart  would  make  him  entirely  misera- 
ble, because  the  very  nature  of  sin  separates  the 
soul  from  God.     It  follows  then,  "  Except  a  man 
be  born  again,  he  cannot  see  the    kingdom  of 
God.*'  (John  iii.  3.)     In  the  fifth  verse  of  the 
same  chapter,  this  change  is  represented  as  being 
born  of  the  Spirit ;  because  he  efi'ects  it.     Some- 
times it  is  called  a  translation,  a  passing  from 
death  to  life :  but  in  2  Cor.  v.  1 7.  we  have  this 
striking  passage  ;    "  If  any  man  be  in  Christ,  he 
is  a  new  creature  :  old  things  pass  away  ;  behold, 
all  things  become  new."     His  views,  his  joys, 
his  company,  his  conduct  are  all  new.     Hi-  heart 
is  broken  for  sin,  as  committed  against  God ;  he 
loaths  himself,  and  repents  in    dust  and  ashes» 
The  divine  character  appears  glorious  to  him  j 
Christ  is  precious ;   sins  of  heart  his  constant  bur- 
den ;  holiness  the  thing  he  longs  for.     He  feel- 
ingly adopts    the  language    of   David,  "  Whom 
have  I  in  heaven  but  thee  ?  and  tliere  is  none 
upon  earth  I  desire  beside  thee."     The  greatest 
pleasure  he   has,  is   in    communion   wnth    God. 
His   conduct   is   changed  also:    for  having    be* 
lieved  in   God,  he  is   careful  to  maintain   good 
works.     His  religion  begins  in  hi'^  heart,  and  ex- 
tends its  influence  over  all  his  behaviour ;    so 
that  his  acquaintance  take  knowledge   of  him., 
that  he  hath  been  with  Jesus. 


APOSTOLIC    PREACHIN-G.  ]45 

Thus  the  Holy  Ghost  accompanies  the  dispen- 
sation of  the  gospel  with  the  exceeding  greatness 
of  his  power,  and  enlarges  the  Redeemer's  king- 
dom. And  thus  v/ill  he  continue  to  do,  until 
all  the  ransomed  of  the  Lord  shall  return  and 
come  to  Zion  with  songs,  and  everlasting  joy 
upon  their  heads :  then  sorrow  and  sighing 
shall  flee  away. 

7.  The  preceding  observations  relative  to  the 
deity  and  incarnation  of  Christ,  the  doctrine  of 
the  atonement,  and  the  influence  of  the  Spirit  of 
God  in  the  regeneration  of  the  sinner,  naturally 
lead  me  to  remark,  that  the  doctrine  of  the  Trin- 
ity appears  to  me  to  be  so  interwoven  with 
Christianity  in  general,  and  the  plan  of  apostolic 
preaching  in  particular,  as  tc  make  an  essential 
part  of  it.  The  Father  is  represented  as  choosing, 
the  Son  as  redeeming,  and  the  Holy  Ghost  as 
calling  and  sanctifying.  "  According  as  he  (the 
Father)  hath  chosen  us  in  him."  Of  the  Son 
it  is  said,  "  Who  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity."  And  the 
apostle  assures  us  that  we  are  "  saved  by  the 
washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost."  Thus  different  parts  of  the  work 
©f  salvation  are  attributed  to  different  persons  in 
the  Godhead. 

Before  Jesus  Christ  left  the  world,  he  gave  the 
following  commission  to  his  apostles,  and  to  their 
successors  in  the  ministry :  "  Go  ye  therefore, 
and  teach  all  nations  ;  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  Here  we  observe  in  an  act  of  religious 
worship,  equal  honour  paid  to  each  person  in  the 
Godhead, 


146  APOSTOLIC    PREACHING^. 

According  to  this  commission  the  apostles  and 
primitive  preachers  acted.  They  could  not  do 
otherwise  without  being  disol^edient  to  the  com- 
mand of  Christ  ;  consequently,  w^herever  they" 
preached  the  gospel  and  baptized  the  converts  to 
Christianity,  they  maintained  the  doctrine  of  the 
Trinity  :  nor  does  it  appear  that  they  had  any 
apprehensions  that  it  would  prevent  the  success 
of  their  mission.  They  knew  it  to  be  their  duty 
to  pay  a  prompt  and  implicit  obedience  to  their 
master's  orders,  and  to  leave  all  consequences  as 
to  themselves  and  his  cause  with  him,  being  fully 
persuaded  that  he  w^ould  never  command  them 
to  believe  or  propagate  any  ?»entiment  that  vras 
not  perfectly  reasonable,  although  they  could  not 
fully  comprehend  it  :  nor  do  we  find  that  they 
ever  made  a  single  attempt  to  explain  how  it  is 
that  the  Father,  the  Son,  and  the  Holy  Ghost  are 
three  persons  yet  one  God  ;  nor  how  the  divine 
and  human  natures  were  united  in  Jesus  Christ. 
They-  mantained  this  threefold  distinction  in  the 
Godhead,  and  assure  us  that  "  God  was  manifest 
in  the  flesh  ;"  but  confessed  the  mystery,  and 
submitted  their  rea^n  to  divine  revelation ;  in 
which  God's  "  design  is  to  make  known  realiticis 
and  facts,  not  the  manner  of  them. 

"  Almost  every  thing  in  the  system  of  nature, 
notwithstanding  the  great  improvements  in  mo- 
dern philosophy,  is  attended  with  diihculties. 
If  you  look  up  to  the  heavens,  you  stand  aston- 
ished at  their  greatness,  and  feel  yourself  incapa- 
ble of  comprehending  that  immensity  which  lies 
beyond  those  vast  spaces  which  surround  us. 
If  you  cast  your  eyes  on  the  earth,  you  meet 
with  as  many  mysteries  as    there   are   animals. 


APOSTOLIC    PREACHING.  147 

Jilants,  and  creatures  inanimate.  You  meet  witli 
innumerable  difficulties  in  explaining,  the  sensa- 
tion of  the  one,  the  vegetation  of  another,  and 
the  motion  of  a  third.  If  you  consider  mate- 
rial nature  in  its  wide  extremes,  of  immense 
greatness,  and  invisible  minuteness,  you  are 
struck  with  amazement,  and  imagination  is  non- 
plussed. If,  to  the  consideration  of  bodies,  you 
take  in  that  of  their  duration,  time  wiii  shew 
you  incomprehensible  wonder^  ;  both  in  the  suc- 
cession of  ages  past,  and  in  that  w^hich  is  future. 
If  you  turn  your  thoughts  to  spiritual  essence^j 
every  thing  surpasses  your  comprehension.  You 
cannot  comprehend,  either  their  manner  of  exist- 
ing, or  their  manner  of  acting.  Even  the  hu- 
man soul  is  so  great  a  paradox  to  itself,  that  it 
long  since  despaired,  not  only  of  comprehending, 
but  of  knowing  itself. 

"  And  if  so,  is  there  any  reason  to  assert,  as 
«ur  adversaries  do,  that  there  are  no  mysteries 
in  religion  ?  Or  have  they  sufficient  ground  to 
refuse  their  assent  to  our  Lord's  eternal  Divini- 
ty, so  clearly  revealed  in  the  Bible,  because  it  is 
attended  with  such  difficulties  as  are  insuperable 
to  the  powers  of  reason  ?  Is  it  any  wonder  if  the 
difficulties  with  which  we  meet  in  the  Christian 
rehgion,  and  especially  those  that  regard  the 
Deity  of  Christ  and  the  doctrine  of  the  Trinity, 
should  be  found  greater,  much  greater,  than 
those  which  attend  a  philosophical  inquiry  into 
the  system  of  nature  ?  It  would,  indeed  be  a 
wonder  if  it  were  not  so  ;  because  the  constitu- 
tion and  capacities  of  our  minds  bear  some  pro- 
portion to  natural  objects^  which  are  created  and 
finite  j  and  are  m.uch  better  qualified  to  inquire; 


148  APOSTOLIC   PREACHING. 

into  their  causes  and  properties,  their  connexion;^ 
and  uses,  than  into  those  of  religion,  which  are 
of  a  spiritual  kind,  and  particularly  what  relates 
to  the  infinite  Godhead."* 

This  threefold  distinction  in  the  Godhead  is 
mentioned  by  Paul,  2  Cor.  xiii.  14.  "  The  grace 
of  the  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Ghost,  be  with 
you  all,  Ameui"  This  is  evidently  a  prayer  o£ 
the  apostle  addressed  to  the  sacred  Three,  that 
all  spiritual  blessings  might  be  granted  to  his 
Christian  friends  at  Corinth :  he  could  bless, 
them  in  no  other  sense  than  by  praying  for  them. 

To  what  has  been  said,  I  shall  only  add,  1  Joha 
V.  7.  "  For  there  are  three  that  bear  record  in 
heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost ;  and  these  three  are  one."t 

«I  freely  grant,"  says  an  excellent  writer, 
«'  that  had  I  consulted  my  own  reason  only,  I 
could  not  have  discovered  some  mysteries  of  the 
gospel.  Nevertheless,  when  I  think  on  the  gran- 
deur of  God  ;  when  I  cast  my  eyes  on  that  vast 
ocean  ;  when  I  consider  that  immense  All,  noth- 
ing astonishes  me,  nothing  stumbles  me,  nothing 
seems  to  be  inadmissible,  however  iucomprehensi- 
ble  it  may  be.  When  the  subject  is  divine,  lam  rea- 
dy to  believe  all,  to  admit  all,  to  receive  all ;  pro* 
vided  I  be  convinced  that  it  is  God  himself  who 
speaks  to  me,  or  any  one  on  his  part.  After  this,  I 
am  no  more  astonished  that  there  are  three  distinct 
persons  in  one  divine  essence  ;  one  God,  and  yet 

*  Dr^  Abbadie  on  the  Deity  of  Christ. 

t  Those  persons  who  wish  to  see  the  authenticity  of  this  text 
(eiccellently  viudicaLed*  .aie  advised  to  read  Tra-vis's  Letters  tfft 
D.r.  Gibbon. 


APOSTOLIC   PREACHING,  3  4^ 

a  Father,  a  Son,  and  a  Holy  Ghost.  Either 
religion  must  t^ll  us  nothing  about  God,  or  what 
it  tells  us  must  be  beyond  our  capacities  ;  and 
in  discovering  even  the  borders  of  this  immense 
ocean,  it  must  needs  exhibit  a  vast  extent  in 
which  our  feeble  eyes  are  lost.  But  what  sur- 
prizes me,  what  stumbles  me,  what  frightens 
me,  is  to  see  a  diminutive  creature,  a  con- 
temptible  man,  a  little  ray  of  light  glimmering 
through  a  few  feeble  organs,  controvert  a  point 
with  the  Supreme  Being ;  oppose  that  Intelli- 
gence who  sitteth  at  the  helm  of  the  world  j 
question  what  he  affirms,  dispute  what  he  deter- 
mines, appeal  from  his  decisions,  and,  even  after 
God  hath  given  evidence,  reject  all  doctrines 
that  are  beyond  his  capacity  !  Enter  into  thy 
nothingness,  mortal  creature  !  What  madness  ani- 
mates thee  !  How  durst  thou  pretend,  thou  who 
art  but  a  point,  thou  whose  essence  is  but  an 
atom,  to  measure  thyself  with  the  Supreme  Being  j 
with  him  who  fills  heaven  and  earth  ;  with  Him, 
whom  heaven,  the  heaven  of  heavens  cannot  con- 
tain !  Canst  thou  by  searching  find  out  God  ? 
Canst  thou  find  out  the  Almighty  to  perfection  ? 
High  as  heaven,  what  canst  thou  do  ?  deeper 
than  hell,  what  canst  thou  know  ?"* 

'^  Mr.  Sarin's.  Ser.  Vol.  I.  p.  78,  79,  Robinson's  traaslation". 


SERMON     VIII, 

APOSTOLIC  PREACHING. 


1  CORINTHIANS,  i.  21. 

^ur  afler  that^  in  the  nvudom  of  God,  the  'world  by  wisdom  inew 
not  God^  it  pleased  God  by  the  foolishness  of  preaching  to  savn 
them  that  believe. 

1  PASS  to  observe,  that  the  apostles 
plainly  and  repeatedly  preached  the  doctrine  of 
divine  sovereignty ;  or,  that  God  has  an  absolute 
right  to  dispose  of  all  things  according  to  his 
own  pleasure. 

It  has  often  been  objected  to  this  truth,  that 
it  represents  Almighty  God  partial  to  his  crea- 
tures, by  making  a  distinction  among  them. 
But  this  ought  not  to  be  an  objection,  because  ic 
is  a  fact  known  and  read  of  all  men,  that  he  hath 
placed  some  in  a  far  more  eligible  situation  than^ 
others.  In  creation  we  observe  the  most  palpable 
distinction  among  the  creatures  of  God. 

Angels  are  first  in  the  order  of  created  intelli- 
gences ;  they  are  said  to  excel  in  strength,  con- 
tinually surrounding  the  throne  of  God,  and  are 
employed  in  the  most  exalted  and  important  ser- 
vices  :  they  are  dignified  in  nature  and  office. 

Men  form  the  next  link  in  the  chain  of  intel- 
ligent agents,  whom  Deity  hath  created  with  a 
nature  less  di2:nified^  endued  with  inferior  men- 
tal  powers,  and  employed  in  a  manner  less  noble 


APOSTOLIC    PREACHING.  151 

and  Interesting.  Among  mankind  there  is  also 
a  very  obvious  distinction.  One  man  is  ex- 
tremely handsome,  another  extremely  homely ; 
one  has  all  his  parts,  another  is  deformed,  maim- 
ed, blind,  halt. 

They  differ  in  mind  likewise,  no  less  than  in 
body.  One  person  has  great  sagacity  and  pene- 
tration, another  Is  an  idiot,  or  but  a  small  re- 
move from  him.  All  minds,  though  formed  by 
the  same  Almighty  hand,  are  not  of  the  same  di- 
mensions. God  himself  hath  made  this  dif- 
ference. 

They  differ  in  place  or  station  in  life.  They 
are  not  fitted  for,  nor  employed  with  equal  dig- 
nity. All  are  useful  in  their  place,  but  not  equal- 
ly so. 

This  being  the  case,  I  ask,  will  any  man  dartf 
to  censure  Jehovah  for  making  such  distinctions 
among  his  creatures  ?  "  Hath  not  the  potter 
power  over  the  clay,  of  the  same  lump  to  make 
one  vessel  to  honour,  and  another  to  dishonour  ?'' 
Shall  the  idiot,  or  the  man  of  small  powers  of 
mind,  say  to  his  Creator,  why  was  1  not  made 
equal  to  Sir  Isaac  Newton  ?  Or  shall  that  great 
philosopher  say  to  his  Maker,  why  was  not  I  cre- 
ated an  angel  ?  We  tremble  at  the  idea  of  thus 
arraigning  the  divine  conduct.  God  hath  done 
what  he  had  a  right  to  do,  and  hath  exercised 
that  right  under  the  influence  of  infinite  wisdom 
and  goodness. 

We  observe  that  the  like  distinction  runs 
through  God's  whole  economy  of  providence- 
Some  persons  have  all  and  abound  ;  others  are 
depressed  with  poverty.  Two  men  shall  set  out 
in  life  with  equal  prospects  and  advantages  ;  onr 
of  them  shall  be  successful  in  ahnost  every  thir.^ 


1^2  APOSTOLIC   PREACPIINC. 

he    undertakes;     the    other    shall    meet    with 
repeated  losses  and  become  poor. 

Some  persons  enjoy  a  constant  and  confirmed 
state  of  health  ;  others  are  always  sick,  knowing 
scarcely  one  day  in  which  they  are  free  from  pain, 
though  equally  virtuous  and  temperate.  One 
passes  through  the  most  imminent  dangers,  and 
escapes  uninjured  ;  another  loses  his  life  by  the 
most  trifling  occurrence.  One  lives  to  a  good 
old  age  ;  another  is  cut  down  from  the  birth. 
One  continues  till  he  becomes  a  burden  to  himself 
and  friends  ;  another  in  the  bloom  and  vigour  of 
his  days  is  arrested  by  the  last  enemy. 

The  Deity  hath  made  a  difference  among  man- 
kind with  respect  to  the  means  of  knowledge^. 
Some  people  remain  in  the  savage  state  ;  while 
others,  favoured  with  every  advantage  of  infor- 
mation both  divine  and  human,  have  arrived  at  a 
surprising  height  of  knowledge  and  refinement. 
Yet  they  all  belong  to  the  same  great  family,  and 
are  under  the  government  of  the  same  infinite 
God,  w^ho,  for  wise  reasons,  makes  these  distinc- 
tions among  them.  He  could  easily  have  placed 
all  men  in  circumstances  equally  agreeable,  had  it 
been  his  will ;  or  have  made  an  entire  reverse  of 
condition.  He  might  have  ordered  your  soul  or 
mine  to  have  animated  the  body  of  a  Laplander,. 
a  Hottentot,  or  an  American  savage ;  but  he 
hath  been  pleased,  as  a  sovereign  God,  to  place 
us  in  a  more  pleasing  condition. 

These  are  some  of  the  distinctions  which  God 
hath  made  in  the  course  of  his  moral  govern- 
ment ;  and  who  shall  say  unto  him,  what  doest 
thou  ? 

The  sovereignty  of  God  is  equally  apparent  in 
his  conduct  towards  sinners.     He  hath  passed  by 


APOSTOLIC   PREACHING.  iJ$ 

the  fallen  angels ;  "  and  the  angels  which  kept 
not  their  first  estate,  he  hath  reserved  in  everlast- 
ing chains  under  darkness,  unto  the  judgment  of 
the  great  day."  Their  nature  the  Son  of  God 
did  not  assume,  because  their  salvation  v^as  not 
the  end  he  designed  to  accomplish  :  accordingly 
we  are  told,  that  hell  is  "  prepared  for  the  devil 
and  his  angels/*  Whence  it  appears  that  they 
are  passed  by. 

God  hath  made  a  very  important  difference 
among  mankind,  by  sending  the  gospel  to  some 
of  them,  and  withholding  it  from  others.  Those 
persons  who  are  disposed  to  raise  objections  ei- 
ther against  the  benevolence  of  the  Deity,  or  the 
truth  of  divine  revelation  on  this  account,  would 
do  well  to  consider  that  God  himself  hath  made 
this  distinction,  and  that  he  can  do  no  wrong. 
He  is  a  rock,  his  way  is  perfect ;  nor  doth  he 
give  account  of  his  matters  to  any. 

Besides,  it  is  evident  that  there  is  a  striking 
analogy  in  all  his  conduct  in  creation,  providence 
and  redemption.  He  hath  not  in  either  case  dis- 
tributed his  blessings  on  all  men  alike.  This 
hath  been  proved  already  in  the  preceding  obser- 
vations. If  it  is  necessary  therefore  to  vindicate 
his  conduct  in  this  instance,  it  is  no  less  necessary 
in  the  others  :  "  But  who  art  thou,  O  man,  that 
repliest  against  God  ?  Shall  the  thing  formed  say 
to  him  that  formed  it,  why  hast  thou  made  me 
thus  ?" 

Among  those  persons  who  are  favoured  with 
the  gospel,  there  is  also  a  difference.  He  takes 
one  of  a  city,  and  two  of  a  family,  and  brings  tliem 
to  Zion.  "  For  he  saith  to  Moses,  I  will  have 
mercy  on  whom  I  will  have  mercy,  and  1  will 


154  APOSTOLIC   PPvE ACHING. 

.  have  compassion  on  whom  I  will  have  compas- 
sion. So  then  it  is  not  of  him  thajt  willeth,  nor 
of  him  that  runneth,  but  of  God  that  sheweth 
mercy.  Therefore  hath  he  mercy  on  whom  he 
will  have  mercy,  and  whom  he  will  he  harden- 
eth,'^  not  by  positive  influence,  but  by  leaving 
the  sinner  to  act  out  his  own  character,  or  follow 
the  wickedness  of  his  own  heart.  And  as  man- 
kind universally  have  by  sin  subjected  themselves 
to  everlasting  condemnation,  they  that  are  lost 
will  have  no  just  cause  of  complaint  against  God, 
but  will  be  obliged  to  acknowledge  his  justice  ; 
and  they  who  are  saved  will  ascribe  their  salva- 
tion wholly  to  his  sovereign  grace.  God  con- 
demns none  but  the  guilty,  nor  will  he  save  any 
that  had  any  claim  upon  ,him  ;  otherwise  salva- 
tion would  not  be  by  grace. 

In  the  chapter  in  which  the  text  is,  this  dis- 
tinction is  most  clearly  declared.  The  same  gos- 
pel that  was  the  wisdom  and  power  of  God  to 
some,  was  a  stumbling-block  and  foolishness  to 
others  :  hence  Paul  thus  addressed  himself  to  the 
Corinthians ;  "  For  ye  see  your  calling,  brethren, 
how  that  not  many  wise  men  after  the  flesh, 
not  many  mighty,  not  many  noble  are  called  : 
but  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise  ;  and  God  hath 
chosen  the  weak  things  of  the  world  to  con- 
found the  things  which  are  mighty  ;  and  base 
things  of  the  world,  and  things  which  are  des- 
pised, hath  God  chosen,  yea,  and  things  which 
are  not,  to  bring  to  nought  things  that  are  : 
that  no  flesh  might  glory  in  his  presence."  Re- 
mark, my  brethren,  God  is  here  said  to  choose 
some  and  to  leave  others.     Some  persons  were 


APOSTOLIC  PREACHING.  155 

brought  to  receive  the  gospel,  while  others  were 
left  in  their  unbelief. 

Paul  always  ascribes  his  conversion  to  the  grace 
of  God.  "  When  it  pleased  God,  who  separated 
me  from  my  mother's  womb,  and  called  me  by 
his  grace."  In  another  place  he  says,  "  By  the 
grace  of  God  I  am  what  I  am.'*  If  so,  it  follows 
as  an  undeniable  truth,  that  God  made  a  differ- 
ence between  him  and  many  of  his  countrymen, 
the  Jews.  He  was  converted  to  Christianity  by 
divine  power,  while  crowds  of  other  sinners 
were  passed  by.  God  could  as  easily  have  con- 
verted the  whole  nation  as  one  man,  had  it  been 
his  sovereign  pleasure  ;  but  you  all  know  he  did 
not ;  therefore  he  made  a  difference. 

We  see  in  our  own  day,  when  the  Lord  re- 
rives  his  work  among  us,  that  one  is  taken  and 
another  left.  The  same  sermon  that  is  the  means 
of  awakening  or  comforting  one  person,  leaves 
others  in  a  secure  condition.  Under  the  same 
religious  advantages,  some  are  hopefully  wrought 
upon,  while  others  maintain  their  opposition  to 
Jesus  Christ. 

That  the  success  of  the  gospel,  or  the  conver- 
sion of  sinners,  is  owing  to  divine  influence,  is 
proved  by  the  current  language  of  scripture. 
They  who  believe  in  Christ,  are  said  to  be 
"  born  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  Paul  says, 
"  I  have  planted,  Apollos  watered,  but  God 
gave  the  increase."  We  may  safely  conclude 
then,  that  under  the  dispensation  of  the  gospel, 
God  confers  a  favour  on  some,  that  he  does  not 
confer  on  all. 


iSQ  APOSTOLIC  PREACHING. 

Our  blessed  Lord  teaches  us  this  doctrine  ot 
divine  sovereignty  in  the  following  passage,  as 
well  as  in  others  that  might  be  mentioned.  "  In 
that  hour  Jesus  rejoiced  in  spirit,  and  said,  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  unto  babes ; 
even  so,  Father,  for  so  it  seemed  good  in  thy 
sight.'* 

9.  The  nature  and  necessity  of  faith  and  repent- 
ance were  important  parts  of  the  preaching  of 
the  apostles.  They  assure  us,  that  "  faith  is  the 
substance  of  things  hoped  for,  and  the  evidence 
of  things  not  seen  ;"  "  the  belief  of  the  truth," 
or,  a  giving  credit  to  the  record  God  gave  of 
his  Son.  And  that  we  may  be  capable  of  dis- 
tinguishing between  living  and  dead  faith,  they 
inform  us,  that  the  faith  of  God's  elect  works 
by  love,  purifies  the  heart,  esteems  Christ  pre- 
cious, and  produces  good  works.  "  Faith  with- 
out works  is  dead,  being  alone." 

The  importance  of  faith  appears  from  various 
circumstances,  such  as,  that  without  it  we  can- 
not  please  God,  enjoy  the  consolations  of  the 
gospel,  nor  enter  into  the  kingdom  of  heaven. 
"  If  ye  believe  not  that  I  am  he,"  said  Christ  to 
the  Jews,  "  ye  shall  die  in  your  sins ;"  that  is^ 
under  the  curse  of  the  law,  and  perish  forever. 
The  language  of  the  commission  needs  no  com- 
ment ;  "  He  that  believeth  shall  be  saved  ;  and 
he  that  believeth  not  shall  be  damned."  Ac- 
cording to  this  commission,  the  apostles  constantly 
urged  on  sinners  the  necessity  of  believing  in  the 
Lord  Jesus  Christ,  whom  God  had  set  forth  to  be 
a  propitiation  though  faith  in  his  blood. 


APOSTOLIC    PREACHING.  157 

They  also  insisted,  wherever  they  went,  on  the 
nature  and  necessity  of  repentance,  as  implying 
a  change  in  the  disposition  of  the  mind,  without 
which  no  man  can  see  the  Lord.  Peter  said  to 
the  anxious  multitude,  "  Repent,  and  be  baptized 
every  one  of  you,  in  the  name  of  Jesus  Christ, 
for  the  remission  of  sins."  And  Paul  assured 
the  Athenians,  that  "  God  commanded  all  men 
every  where  to  repent,  because  he  had  appointed 
a  day  in  which  he  would  judge  the  world  in 
righteousness,"  &c. 

The  most  likely  method  of  bringing  mankind 
to  repentance  is  to  hold  up  to  their  view  the 
nature,  extent  and  perpetuity  of  the  divine  laW, 
as  holy,  just  and  good ;  reaching  to  the  thoughts 
and  intents  of  the  heart,  requiring  truth  in  the 
inward  parts,  and  condemning  the  sinner  for  a 
single  inordinate  desire,  or  wrong  temper  ;  which 
law  is  perpetually  and  universally  binding.  Un- 
til heaven  and  earth  pass  away,  Christ  assures  us, 
one  jot  or  tittle  of  the  law  shall  not  fail.  Now 
by  this  law  is  the  knowledge  of  sin  ;  and  when 
it  comes  home  in  its  true  nature  on  the  con- 
science, sin  revives,  and  the  sinner  dies,  i.  e.  he 
stands  justly  condemned  by  it  as  a  transgressor, 
but  sees  no  way  of  escape.  In  this  condition  he 
remains  till  Christ  is  revealed  in  him ;  for  the 
law  can  do  nothing  but  condemn  him.  It  will 
not  accept  repentance  as  a  condition  of  his  par- 
don j  nor  can  it  discover  the  atonement.  Its 
language  is,  "  Pay  me  what  thou  owest."  At 
length  the  sinner  is  brought  to  look  on  him 
whom  he  hath  pierced,  and  to  mourn  for  him 
as  one  mourneth  for  his  only  son,  and  to  be  in 
bitterness  for  him,  as  one  that  is  in  bitterness 


158  APOSTOLIC  PREACHING. 

for  his  first-born.  He  adopts  the  language  of 
the  prophet,  saying,  "Surely  after  that  1  was 
turned,  I  repented  ;  and  after  that  I  was  instruct- 
ed, I  smote  upon  my  thigh  ;  I  was  ashamed,  yea, 
even  confounded,  because  I  did  bear  the  reproach 
of  my  youth," 

10.  The  apostles  dwelt  much  on  the  Christian 
tempers,  and  the  whole  circle  of  moral  and  evan- 
gelical obedience ;  such  as,  supreme  love  to  God, 
benevolence  to  men,  meekness,  patience,  resig- 
nation to  the  divine  will,  forgiveness  of  injuries, 
readiness  to  relieve  the  poor,  &c.  Jesus  Christ 
had  taught  them  these  important  lessons  in  his 
most  excellent  sermon  on  the  mount,*  which 
contains  an  immense  treasure  of  most  precious 
truths  and  exhortations,  after  which  they  copied 
in  their  own  preaching.  Hence  they  thus  ad- 
dress us,  "  If  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his."  "  They  that  are 
Christ's  have  crucified  the  flesh,  with  its  affections 
and  lubts."  "  Let  the  same  mind  be  in  you  that 
was  also  in  Christ  Jesus."  "  It  ye  live  after  the 
flesh,  ye  shall  die  j  but  if  ye,  through  the  Spirit, 
do  mortiiy  the  deeds  of  the  body,  ye  shall  live." 
These  are  mentioned  as  a  specimen  of  their  zeal 
to  promote  personal  holiness  among  the  disciples 
of  Christ. 

They  also  persuaded  believers  to  give  them- 
selves up  to  the  Lord  and  to  his  church,  by  a 
public  submission  to  the  two  leading  institutions 
of  the  New  testament,  baptism  and  the  Lord's 
supper  ;  that  they  might  become  witnesses  for 
Christ,  and  enjoy  the  special  privileges  of  his 
house.     In  a  word,  they  urged  with  constancy 

*  See  Matt/  v.  vi.  vii. 


APOSTOLIC  PREACHING.  159 

and  zeal  the-. great  importance  of  good  works,  as 
evidences  and  fruits  of  faith  ;  and  that  others 
seeing  them,  might  be  excited  to  glorify  their 
Father  who  is  in  heaven. 

1 1 .  They  often  brought  into  view  the  resur- 
rection of  the  dead,  the  last  judgment,  and  the 
final  states  of  men.  On  the  first  of  these,  Paul 
enlarges  with  great  strength  and  propriety  of 
reasoning,  in  1  Cor.  xv.  to  which  I  refer  you. 

They  also  assure  us,  in  language  calculated  to 
awaken  all  our  attention,  that  Jesus  Christ  will 
descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archangel  and  the  trump  of  God  ;  that 
the  heavens  being  on  fire,  shall  be  dissolved  ;  the 
elements  shall  melt  with  fervent  heat ;  the  earth 
and  all  that  is  therein  shall  be  burnt  up.  Then 
they  who  have  done  good  shall  come  forth  to 
the  resurrection  of  life,  and  they  who  have  done 
evil  to  the  resurrection  of  damnation.  O  how 
solemn  will  be  this  concluding  scene !  The  last 
trump  will  awake  the  sleeping  millions  ;  the  sea 
give  up  the  dead  that  are  in  it ;  death  and  hell 
give  up  the  dead  that  are  in  them  ;  and  all  crowd 
around  that  throne  on  which  the  Judge  is  seated, 
from  whose  sentence  there  will  be  no  appeal ! 
Amazement  all ! 

The  different  characters  of  men  are  marked ; 
all  carry  their  destination  in  their  countenances. 
The  righteous  fly  to  meet  their  glorious  Judge, 
their  Saviour  and  their  Friend,  and  bid  him  wel- 
come ten  thousand  times.  Their  hearts  beat 
high  with  joy  and  praise.  Each  eye  beams  peace  ; 
and  all  the  innumerable  multitude  of  redeemed 
sinners  sing,  "  Lo,  this  is  our  God,  we  have  v/ait- 


160  APOSTOLIC   PREACHING. 

ed  for  him  ;  we  will  rejoice  and  be  glad  in  his 
salvation."  These  he  shall  place  on  his  right 
hand. 

But  the  ungodly  approach  with  horror  and 
despair  ;  for  their  consciences  at  this  fatal  mo- 
ment more  than  ever  anticipate  their  doom  ; 
hence  they  "  say  to  the  mountains  and  rocks,  Fall 
on  us,  and  hide  us  from  the  face  of  him  that  sit- 
teth  upon  the  throne,  and  from  the  wrath  of  the 
Lamb  :  for  the  great  day  of  his  wrath  is  come  5 
and  who  shall  be  able  to  stand  ?*'  These  the 
Judge  shall  place  on  his  left  hand.  The  critical 
and  decisive  moment  is  arrived ;  all  nations  are 
before  him  ;  they  are  separated  the  one  from  the 
other,  as  a  shepherd  divide th  the  sheep  from  the 
goats.  To  them  on  his  right  hand  he  will  say, 
*'  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation 
of  the  world  :  for  I  was  an  hungered,  and  ye  gave 
me  meat ;  I  was  thirsty,  and  ye  gave  me  drink  ; 
I  was  a  stranger,  and  ye  took  me  in  ;  naked,  and 
ye  clothed  me ;  I  was  sick,  and  ye  visited  me ;  I 
was  in  prison,  and  ye  came  unto  me.  Then  shall 
he  say  also  unto  them  on  his  left  hand,  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepar- 
ed for  the  devil  and  his  angels  :  for  I  was  an  hun- 
gered, and  ye  gave  me  no  meat ;  I  was  thirsty, 
and  ye  gave  me  no  drink ;  I  was  a  stranger,  and 
ye  took  me  not  in ;  naked,  and  ye  clothed  me 
not ;  sick,  and  in  prison,  and  ye  visited  me  not. 
And  these  shall  go  away  into  everlasting  punish- 
ment ;  but  the  righteous  into  life  eternal."  Thus 
the  solemn  scene  is  closed.  "They  that  were 
ready  went  in  with  him  to  the  marriage,  and  the 
door  was  shut." 


APOSTOLIC   PREACHING.  4^\ 

"  Eternity,  the  various  sentence  past. 
Assigns  the  sever'd  throng  distinct  abodes. 
Sulphureous,  or  Ambrosial !  What  ensues  ? 
The  deed  predominant !  the  deed  of  deeds  ! 
Which  makes  a  hell  of  hell,  a  heav'n  of  heavVv 
The  goddess,  with  determin'd  aspect,  turns 
Her  adamantine  kcy*s  enormous  size 
Thi-ough  destiny's  inextricable  wards, 
Deep  driving  ev'ry  bolt,  on  both  their  fates. 
Then,  from  the  crystal  battlements  of  heav'n, 
Down,  down  she  hurls  it  through  the  dark  profound 
Ten  thousand  thousand  fathoms  ;  there  to  rust, 
And  ne'er  unlock  her  resolution  more."* 

III.  I  pass  to  shew,  that  God  hath  put  the 
imost  distinguished  honour  on  these  doctrines, 
by  making  them  the  means  of  saving  those  wh© 
believe. 

They  were  not  only  remarkably  successful  du- 
ring  the  first  age  of  the  church,  when  thousands 
were  converted  to  the  Christian  faith,t  but  have 
been  so  at  different  periods  since,  down  to  the 
present  day. 

.  "  Before  the  destruction  of  Jerusalem,  the  gos- 
pel was  not  only  preached  in  the  less  Asia,  and 
Greece  and  Italy,  the  great  theatres  of  action  then 
in  the  world,  but  was  likewise  propagated  as  far 
northward  as  Scythia,  as  far  southward  as  Ethio- 
pia, as  far  eastward  as  Parthia  and  India,  ag  far 
westward  as  Spain  and  Britain." § 

During  the  three  first  centuries,  the  gospel  was 
preached  with  great  success,  notwithstanding  the 
viorence  of  persecution.  The  more  the  Christ- 
ians were  oppressed,  the  more  they  grew  j  heiica 
it  became  a  maxim,  that  "  the  blood  of  the  mar^ 
tyrs  is  the  seed  of  the  church.*' 

=^  Dr.  Young's  Night  Thoughts,     f  See  Acts  ii,  41.  W.  4,  5ci, 
§  Bishop  Newton  on  Wic  Prophecies,  Vol.  II.  page  23,'., 


i6<2  APOSTOLIC   PREACJIING'. 

From  the  time  of  the  death  of  Constantine  till 
the  reformation  from  popery,  the  church  passed 
through  various  dark  and  trying  scenes.  Some- 
times she  appeared  to  be  near  destruction.  "  This' 
is  the  darkest  and  most  dismal  day  that  ever  the 
church  saw,  and  probably  the  darkest  it  ever  will 
see."  Yet  through  all  that  period  God  raised 
up  some  faithful  witnesses  for  his  cause  ;  among 
whom,  by  general  consent  of  ecclesiastical  writ- 
ers, we  are  to  place  the  Waldenses,*  who  are 
said  by  some  authors  to  have  preserved  and 
handed  down  the  apostolic  doctrines  pure,  from 
primitive  times  to  the  days  of  Luther,  t 

Reinerus,  their  violent  enemy,  tells  us,  "  that 
of  all  sects  that  ever  were,  none  were  so  perni- 
cious to  the  church  of  Rome  as  the  Leonists  or 
Waldenses ;  and  that  for  these  reasons  :  1.  For 
their  antiquity  and  long  continuance,  even  from 
the  time  of  pope  Sylvester,  who  was  made  pope 
in  the  year  316;  or,  as  others  have  alErmed, 
from  the  time  of  the  apostles.  2.  For  the  uni- 
versality of  that  sect,  because  there  was  scarce 
any  country  where  they  were  not.  3.  When 
all  other  heretics,  by  reason  of  their  blasphemy 
against  God,  were  abhorred,  the  Waldenses  had 
a  great  appearance  of  piety,  because  they  lived 
justly  before  men,  believed  all  things  well  of 
God,  and  had  the  articles  of  the  creed,  only  they 
blasphemed  the  church  and  clergy  of  Rome."| 

After  this  long  night  of  error  and  persecu- 
tion, during   which  period  the  witnesses  were 

*  For  a  full  account  of  these  pious  people,  see  Mosheim's 
Ecclesiastical  History. 

-f  The  confession  of  their  faith  shews  their  attachment  to  the 
apostolic  doctrines. 

t  Gillies'  Success  of  the  Gospel,  Vol.  I.  p.  30.. 


APOSTOLIC   PREACHING.  1 03 

1few,  and  were  obliged  to  prophecy  in  sackcloth, 
the  reformation  took  place.  WicklifF  appeared 
in  England,  whose  disciples  became  numerous, 
Luther  and  Melancthon  in  Germany,  John  Huss 
and  Jerome  in  Bohemia,  Zuinglius  and  others  in 
Switzerland.  It  would  be  almost  endless  to 
mention  the  names  of  the  worthy  men  in  differ- 
ent parts  of  the  world,  whom  God  raised  up  to 
befriend  the  truths  of  the  gospel,  many  of  whom 
sealed  them  with  their  blood. 

If  we  consult  the  history  of  the  church  since 
the  reformation,  we  shall  find  that  God  hath  set 
his  seal  to  the  apostolic  doctrines  in  different 
parts  of  the  world,  by  making  them  the  means 
of  great  reformations  among  mankind.  In  Engi 
land,  Scotland,  Ireland,  Holland,  America,  &c. 
there  have  been  remarkable  revivals  of  religion  ; 
at  which  times  crowds  of  sinners  have  been  turn- 
ed from  darkness  to  light  :  whole  towns  and 
villages  have  become  serious  and  reformed : 
places  of  public  worship,  at  such  seasons,  were 
crowded  with  anxious  inquirers ;  and  converts 
have  come  like  the  clouds  and  the  doves  to 
their  windows.* 

It  is  readily  granted,  that  the  great  end  of  the 
preaching  of  the  gospel  is  to  make  mankind 
wiser  and  better.  When  therefore  the  wicked 
are  reformed ;  churches  filled  with  members  who 
adorn  their  profession  ;  and  the  youth  especially 
are  made  willing  to  become  the  followers  of  the 
Lamb  of  God,  at  a  period  of  life  when  they  are 
most  capable  of  enjoying  the  pleasures  of  sense, 
we  may  safely  call  this  the  work  of  God.  And 
blessed  be  his  name,  such  have  been  the  eflfects 
of  the  faithful  ministry  among  all  denomination^ 

*  Christian  History'. 


1641  APOSTOLIU  PREACHING, 

of  Christians,  who  have  maintained  the  apostolie 
doctrines.  You  must  be  sensible,  my  brethren, 
if  you  have  been  observant,  that  those  men  have 
been  the  most  successful,  v^ho  have  been  most 
engaged  in  preaching  the  humbling  doctrines  of 
the  cross.  God  hath  put  distinguished  honour  on 
them,  by  giving  them  many  seals  to  their  minis- 
try, as  their  joy  and  crown.     Whence  we  infer, 

1.  That  the  ministers  of  the  gospel  have  the 
greatest  encouragement  to  preach  the  same  doc- 
trines in  every  a^e  of  the  world. 

Those  persons  are  qtiite  mistaken  who  think, 
that  the  gospel  can  be  rendered  agreeable  to 
natural  men,  as  such  :  they  may  be  changed  into 
the  spirit  of  it  by  the  power  of  God,  but  the 
gospel  remains  the  same.  Or  the  preachers  of  it 
may  leave  out,  or  explain  away  its  most  excep- 
tionable parts,  and  thereby  obtain  the  character 
of  rational  and  moderate  men  :  but  let  it  be  re- 
membered in  that  case,  it  is  no  longer  Paul's 
gospel,  or  Christianity  as  taught  by  Christ  and  his 
apostles,  they  preach  ;  rather  something  quite 
different  from  it,  by  which  they  may  amuse 
mankind  ;  but  they  have  no  just  reason  to  believe 
it  will  be  the  means  of  their  conversion. 

The  nearer  we  come  in  preaching  to  the  senti- 
ments and  manner  of  the  apostles,  I  humbly 
conceive,  the  greater  reason  we  have  to  expect 
success.  The  sentiments  have  been  considered  ; 
of  the  manner  I  beg  leave  to  say,  they  preached 
plainly,  that  all  who  heard  them  might  under- 
stand them ;  and  faithfully,  that  God,  their  own 
consciences,  or  the  people,  might"  not  reproach 
them.  They  did  not  shun  to  declare  the  whole 
counsel  of  God,  nor  use  ambiguous  expressions^ 
to. prevent  its  being  known  wh^t  thei;-  real  senti- 


APOSTOLIC    PREACHINTG.  165 

inents  were  j  but  took  a  side  like  faithful  men,  nor 
feared  any  consequences,  while  engaged  in  what 
they  believed  to  be  the  cause  of  God  and  truth. 

Every  man  has  an  undoubted  right  to  think 
for  himself,  and  to  publish  his  principles  to  the 
world  j  and  in  this  enlightened  and  liberal  age 
he  has  nothing  to  fear  as  to  his  person.  And 
though  his  sentiments  may  be  opposed,  his  fideli- 
ty will  entitle  him  to  respect  from  mankind, 
who  continue  to  revere  an  honest  man. 

The  apostles  were  also  diligent  in  the  work  of 
the  Lord  5  v/cre  instant  in  season^  out  of  season. 
"  I  have  taught  you  publickly,'^  says  Paul,  "  and 
from  house  to  house."  Their  hearts  glowed 
with  love  to  God,  and  to  the  souls  of  men  • 
hence  they  were  willing  to  spend  and  to  be  spent 
in  the  sacred  service.  In  public  and  private  life 
they  were  examples  to  the  flock. 

They  preached  with  a  pathos  that  arose  out  of 
the  infinite  importance  of  the  subjects  of  their 
ministry  j  which  had  a  natural  tendency  to  lix 
the  attention  of  their  hearers,  and  to  convince 
them  that  they  were  in  earnest.  They  felt  their 
subjects,  and  they  made  others  feel.  Felix,  a 
Roman  governor,  trembled  before  Paul  his  pris- 
oner, while  he  reasoned  of  righteousness,  tem- 
perance, and  judgment  to  come.  King  A^rippa 
was  forced  to  acknowledge,  that  Paul  had  almost 
persuaded  him  to  be  a  Christian. 

2.  What  has  been  said,  suggests  to  tliem  who 
have  been  long  in  the  ministry,  and  have  had 
but  little  success,  the  serious  inquiry,  whether 
they  have  plainly  and  faithfully  preached  tlie 
apostolic  doctrines  ?  or,  whether  they  have  not 
been  ashamed  of  the  gospel  of  Christ  ?  If  the  lat- 
ter has  been  the  case,  no  wonder  they  have  drag*. 


166  APOSTOLIC   PREACHING. 

ged  on  heavily  in  the  work,  and  with  very  few^ 
if  any,  seals  to  their  ministry  ;  for  God  will  re- 
prove such  unfaithfulness  in  his  service. 

True  indeed,  it  sometimes  happens  that  the 
faithi\il  ministers  of  the  gospel  are  for  a  season 
unsuccessful ;  yet  they  ought  not  to  be  discour- 
aged, for  in  due  time  they  bhall  reap,  if  they  faint 
not.  They  who  go  forth  weeping  bearing  pre- 
cious seed,  shall  finally  return  rejoicing,  bringing 
their  sheaves  with  them.  But  suppose  they 
should  not  see  the  fruit  of  their  labours  in  this 
life,  they  will  have  the  testimony  of  conscience, 
that  in  simplicity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  they 
have  had  their  conversation  in  the  world.  Let 
them  who  sow,  sow  in  hope  ;  the  word  shall  not 
return  void,  but  it  shall  accomplish  that  which 
God  pleaseth,  and  prosper  in  the  thing  whereto 
he  sent  it. 

3.  Should  these  discourses  fall  into  the  hands 
of  any  young  men  who  wish  to  engage  in  the 
work  of  the  ministry,  they  will  excuse  me  if  I  say, 
they  ought  first  to  ask  themselves  whether  they 
have  ever  felt  the  transforming  power  of  the  gos- 
pel on  their  hearts.  Ministers  of  Christ  ought  cer- 
tainly  to  know  the  truth  by  a  happy  experience, 
or  they  will  be  blind  leaders  of  the  blind.  "  A 
preacher's  first  and  supreme  quality,  that  which 
must  give  life  and  vigour  to  his  compositions, 
and  just  scope  to  all  his  talents,  lies  in  his  being  a 
good  man,  1  mean  a  lover  of  God,  and  a  friend 
of  men.  A  preacher  who  has  not  felt  the  power, 
and  imbibed  the  spirit  of  Christianity,  is  the  most 
unfit  person  in  the  world  to  teach  and  reconii., 
mend  iito  others."* 

'^  Fciidycc's  Alt  of  Preaching^. 


APOSTOLIC    PREACHING,  167 

in  such  a  condition  he  will  find  it  a  very  hard 
service,  to  be  always  engaged  in  praying,  study- 
ing, preaching,  answering  cases  of  conscience, 
visiting  the  sick  and  dying,  &c.  because,  whatever 
he  may  be  in  appearance,  his  heart  is  unfriendly 
to  the  woj-k.  If,  on  the  other  hand,  he  hae.  felt 
the  gospel  coming  with  power,  the  Holy  Ghost, 
and  much  assurance,  he  will  love  it,  because  it 
tends  to  advance  the  glory  of  God,  and  the  sal- 
vation of  sinners.  Having  been  made  happy  by 
the  gospel  himself,  he  longs  that  others  should 
taste  and  see  that  the  Lord  is  gracious.  With 
such  a  temper,  it  becomes  his  meat  and  drink  to 
be  daily  engaged  in  the  various  parts  of  ministe- 
rial duty.  He  puts  on  no  forbidding  airs,  is  easy 
of  access,  and  by  his  benevolence,  affability  and 
piety,  invites  the  distressed  of  every  description, 
to  enter  into  the  freest  conversation  with  him  5 
and  enjoys  a  most  sensible  pleasure,  when  he  is 
the  means  of  lessening  the  distresses  of  mankind, 
whether  of  soul  or  body. 

4.  In  fine,  we  infer,  that  while  the  ministers 
of  the  gospel  are  obliged  to  maintain  all  the  parts 
of  the  sacred  system,  so  far  as  they  under- 
stand them,  they  ought  to  insist  most  of  all  on 
those  that  are  immediately  calculated  to  promote 
the  greatest  good  of  mankind  :  such,  for  instance, 
as  tend  to  awaken  the  stupid  conscience,  direct 
the  anxious  sinner  to  Christ,  and  edify  and  build 
up  believers  in  their  most  holy  £nth  ;  i.  e.  to  en- 
lighten and  reform  the  world. 

The  positive  institutions  of  religion  are  sec- 
ondary objects  ;  and  though  good  in  their  place, 
ought  by  no  means  to  be  set  in  competition  with 
the  fundamental  doctrines  of  the  gospel,  ;ind  'he 
various  Christian  tempers. 


1-6^  APOSTOLIC    PREACHINTG; 

A  ploiis  man  of  a  liberal  mind  is  anxious  mosf 
of  all  that  sinners  should  be  converted  to  Jesus 
Christ.  This  end  accomplished,  he  feels  iiappy^ 
and  is  willing  that  every  man  should  be  fully  per- 
suaded in  his  own  mind,  with  respect  to  what 
are  called  the  circumstantials  of  religion.  He  can 
truly  say,  "  Send, Lord,  by  whom  thou  wilt  send.*' 
If  the  Redeemer's  kingdom  is  advanced  in  thfe 
world,  he  rejoiceth,  let  who  will  be  the  instru- 
ments of  it  ;  or  let  it  be  among  what  denomina- 
tion of  Christians  it  may. 

It  is  to  be  lamented,  my  brethren,  that  those 
Christians  who  are  united  in  the  most  essential 
truths  of  the  gospel,  should  contend  so  much  as 
they  do  about  rites  and  ceremonies.  Such  con- 
duct tends  to  create  animosities,  separate  friends, 
and  is  very  injurious  to  the  general  interests  of 
religion.  It  looks  as  if  we  were  more  engaged  to 
convert  sinners  to  our.  party,  than  to  Jesus  Christ. 
Let  us  walk  together  as  far  as  we  can  agree ;  and 
^hen  we  are  brought  to  a  stop  by  different  opin- 
ions or  practices,  let  us  agree  to  differ,  and  by 
no  means  fall  out  by  the  way.  We  are  embark- 
ed in  a  common  and  glorious  cause  ;  let  us  then 
contend  earnestly  for  the  faith  once  delivered  to 
the  saints.  Iniquity  abounds,  the  love,  of  many 
waxeth  cold,  and  false  doctrines  of  extraordina- 
ry magnitude  prevail.  Let  us  then  stand  fast  in 
the  liberty  wherewith  Christ  hath  made  us  free. 

"  Now  unto  him  who  hath  loved  us,  and  wash- 
ed us  from  our  sins  in  his  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his  Father  : 
to  him  be  glory  and  dominion  forever  and  ever, 
4men." 


SERMON     IX.* 

GOD'S  COMPASSION  TO  THE  MISERABLE, 


PSALM   cii.   19,  20. 

Por  he  hath  looked  doiun  from  the  height  of  his  sanctuary  :  from 
heaven  did  the  Lord  behold  the  earth  ;  to  hear  the  groaning 
of  the  prisoner^  to  loose  those  who  are  appointed  to  death, 

1  HE  youth  on  whose  account  I  have 
chosen  this  passage,  for  the  last  time  appears  in 
this  assembly.  Before  we  shall  meet  here  again 
for  public  worship,  he  will  be  numbered  with 
the  dead  !  That  body,  now  bound  in  chains,  will 
be  committed  to  the  dust,  and  his  immortal 
spirit  have  passed  to  th6  throne  of  God,  to  re- 
ceive an  irrevocable  sentence  !  This  circumstance 
cannot  fail  of  promoting  an  uncommon  solemni- 
ty through  this  great  congregation,  and  of  excit- 
ing compassion  towards  the  prisoner  in  every 
humane  breast.  A  smile  on  any  countenance  on 
this  occa-ion,  will  be  looked  upon  as  an  evidence 
of  a  want  of  humanity.  And  I  take  it  for  grant- 
ed, that  those  of  you  who  have  believed  in  Jesus, 
who  know  the  consolations  v;hich  his  relii^ion 
^afFords,  and  are  acquainted  with  the  value  of 
an  immortal  soul,  will  assist  the  preacher  by 
your  prayers,  that  the  word  may  be  spoken  as 
becomes  the  oracles  of  God,  and  prove  of  infinite 

*  Preached  at  the  desire  of  Lkvi  Ames,  who  attended  on  the 
oecasip.n.     Ik-  was  c^ecutc*.\  for  burglary,  Oct.  ai,  1773,  aged  li. 


no     GOD'S  COMPASSION  TO  THE  MISEELABLE. 

advantage  to  the  multitude,  and  especially  to  this 
poor  young  man.  If  ever  plainness,  zeal,  and  an 
artless  address  were  necessary,  it  is  now ;  when^ 
amidst  a  crowd  of  dying  men,  there  is  one,  who 
knows  not  only  the  day,  but  the  hour,  yea,  min- 
ute of  his  dissolution.  In  such  a  situation,  where 
shall  support  be  found  ?  Only,  my  brethren,  in 
the  religion  of  the  Bible  ;  which  amply  declares 
the  grace  and  condescension  of  Jehovah,  who 
"  looked  down  from  the  height  of  his  sanctuary : 
from  heaven  did  the  Lord  behold  the  earth ;  to 
hear  the  groaning  of  the  prisoner,  to  loose  those 
who  are  appointed  to  death.'*  The  very  title 
of  this  psalm  discovei's  its  suitableness  to  the 
present  occasion  ;  it  is  said  to  be  "  a  prayer 
of  the  afflicted,  when  he  is  overwhelmed,  and 
poureth  out  his  soul  before  the  Lord.'*  We  may 
well  suppose,  that  this  unhappy  youth  never 
knew  before  such  an  affliction  as  the  present  j 
which  he  hath  indeed  brought  upon  himself,  by 
repeated  instances  of  theft  and  robbery :  yet  is 
he  the  object  of  our  pity  and  prayers,  and  may 
be  the  subject  of  the  free  forgiveness  of  God  in 
Christ ;  seeing  the  abounding  of  sin  has  been 
exceeded  by  the  superabundance  of  divine  grace. 
And  admitting  that  the  prisoner  has  a  just  sense  of 
his  guilty  condition  before  God,  he  will  passion- 
ately adopt  the  language  of  the  context,  "  Hear 
my  prayer,  O  Lord,  and  let  my  cry  come  unto 
thee.  Hide  not  thy  face  from  me  in  the  day 
when  I  am  in  trouble  ;  incline  thine  ear  unto  me. 
My  heart  is  smitten,  and  withered  like  grass ;  so 
that  I  forget  to  eat  my  bread,"  &c. 

After  the  psalmist  had  thus  described  the  case 
of  the  afflicted,  he  brings  to  mind  the  following 
comfortable  considerations ;   such  as  the  eternity 


GOD'S  COMPASSION  TO  THE  MISERABLE.      171 

and  kindness  of  the  Lord,  who  will  "  regard  the 
prayer  of  the  destitute,  and  not  despise  their 
prayer.  This  (says  he)  shall  be  written  for  the 
generation  to  come  ;  and  the  people  who  shall 
be  created  shall  praise  the  Lord."  Meaning 
that  God's  readiness  to  hear  the  cries  of  his  peo- 
ple shall  be  duly  remembered ;  and  that  all 
such  as  are  created  in  Christ  Jesus  shall  praise 
him  for  this  instance  of  his  condescension. 
And  in  the  text  he  enlarges  on  the  same  subject, 
which  he  had  mentioned  in  verse  17,  in  order  to 
shew  that  the  Lord  is  so  far  from  disregarding 
the  prayer  of  the  destitute,  that  he  listens  atten- 
tively to  their  cry,  and  will  grant  deliverance. 
The  Lord  takes  a  general  notice  of  the  earth, 
and  its  inhabitants,  but  is  particularly  attentive 
to  the  mourning  of  Ephraim  ;  or  to  the  afflicted 
state  of  his  people :  for  the  comfort  of  such, 
the  text  is  evidently  designed.  In  the  follow- 
ing discourse  I  shall  not  strictly  confine  myself 
to  the  primary  sense  of  the  passage  ;  but  expect 
your  indulgence,  while  I  introduce  such  reflect 
tions  as  may  be  pertinent  to  this  solemn  scene. 

L  Let  us  attend  to  the  instance  of  complicated 
affliction  described  by  the  strong  terms,  the 
groaning  of  the  prisoner,  and  those  appointed  to 
death. 

II.  The  truths  which  are  here  recorded  for 
the  support  of  such.  The  Lord  beholdeth  the 
earth,  &c. 

I.  The  instance  of  keen  distress  described  by 
the  psalmist. 

David,  as  one  observes  on  the  place,  has  a  par- 
ticular respect  to  the  condition  of  believers  under 


1>22     GOD'S  COMPASSION  TO  THE  MISERABLE. 

persecuting  princes ;  by  whom  many  have  been 
imprisoned  and  put  to  death,  for  their  attach- 
ment  to  the  Lord  and  to  tha  testimony  of  Jesus ; 
who,  according  to  sacred  and  profane  history, 
have  been  sensibly  supported,  and  have  thereby 
triumphed  gloriously,  to  the  confusion  of  their 
enemies.  But  there  are  different  senses,  in  which 
it  may  be  said  that  mankind  are  prisoners,  and 
appointed  to  death. 

1.  Thi>,  O  Ames,  is  your  unhappy  case  in  a 
literal  sense.  You  have  been  tried  by  the  law  of 
your  country,  found  guilty,  received  sentence  of 
death,  and  are  now  waiting  in  close  imprison- 
ment, the  day  of  your  execution.  In  this  view 
your  condition  is  gloomy  :  my  soul  feels  for 
you  *,  and  the  crowd  who  behold  you,  evidently 
discover  their  sympathy  with  you. 

2.  But  there  is  a  more  awful  sense,  in  which 
it  may  be  said,  that  you  and  all  mankind,  as  sin- 
ners, are  prisoners,  and  appointed  to  death :  I 
mean  as  transgressors  of  the  law  of  God,  holden 
by  the  cords  of  iniquity,  and  led  captive  by  the 
devil  at  his  will. 

When  Jehovah  created  man,  he  gave  him  a 
law  to  be  the  rule  of  his  temper  and  conduct, 
the  requisition  of  which  was  perfect  conformity ; 
which  conformity  involved  the  tempers  of  the 
heart,  and  the  actions  of  the  life.  To  this  law 
were  annexed  rewards  and  punishments.  He 
who  doth  the  things  required  shall  live  by  them ; 
but  he  who  fails  in  a  single  instance  shall  be  con- 
demned. However  some  may  trifle  with  the 
extent  and  spirituality  of  the  divine  law,  it  is  as 
true  as  God's  existence,  that  he  who  "  looketh 
.on  a  woman  to  lust  after  her,  hath  committed 


GOD'S  COMPASSION  TO  THE  MISER AliLK.      173 

adultery  with  her  ah*eady  in  his  heart."  A  lust^ 
ful  look,  observe,  is  heart  adultery.  Hence  sai^i 
Paul,  "  I  had  not  known  luht,  except  the  law  had 
said,  thou  shalt  not  covet."  If  we  admit  the 
truth  of  revelation,  w^e  shall  find  no  method  of 
evading  this  plain  but  awful  conclusion,  that  the 
law  of  God  is  exceedingly  broad,  readying  to 
and  condemning  for  the  irregularities  or  sins  of 
our  hearts ;  and  that  too,  not  only  for  many 
such  instances  of  transgression,  but  for  one. 
*'  Cursed  is  every  one  who  continueth  not  in  all 
things,  which  are  written  in  the  book  of  the 
law  to  do  them."  To  which  add,  "  that  who- 
ever keepeth  the  w^hole  law,  and  offendeth  in 
one  point,  is  guilty  of  all ;"  i.  e.  he  who  hath 
broke  one  command,  is  certainly  a  transgressor 
of  the  law ;  though  w'e  should  suppose  that 
there  were  other  precepts  which  he  had  not  vio- 
lated. The  apostle  explains  himself  in  this  man- 
ner in  the  verse  following  the  w^ords  just  read. 
"For  he  who  said,  Do  not  commit  adultery; 
said  also.  Do  not  kill.  Now  if  thou  commit  no 
adultery,  yet  if  thou  kill,  thou  art  become  a 
transgressor  of  the  law." 

Thus  from  the  current  language  of  the  holy 
scriptures  we  learn  that  the  law^  of  God  reaches 
to  the  thoughts  and  intents  of  the  heart,  and  that 
mankind  stand  condemned  by  it,  for  thinkino- 
evil,  as  well  as  for  committing  it  openly.  And 
this  circumstance  essentially  distinguishes  the  di- 
vine from  human  laws.  The  latter  can  never  ac- 
cuse us  for  wrong  tempers,  but  only  for  actions  ; 
the  former  have  as  much  to  do  with  dispositions 
of  the  heart  as  with  any  external  behaviour- 
And  thus  it  is  right  it  should  be  ;  thus  it  must 
be,  if  we  admit  that  the  h\v  of  God  is  the  trans- 


174     GOD'S  COMPASSION  TO  THE  MISERABLE. 

cript  of  his  own  nature,  and  that  he  as  surely 
requires  truth  in  the  inward  part,  as  that  we 
should  obey  him  in  our  lives.  This  we  cannot 
possibly  deny,  while  w^e  consider  that  the  infinite 
God  is  of  purer  eyes  than  to  behold  evil  with 
the  least  approbation  :  it  is  the  thing  his  soul 
hateth.  And  he  is  said  to  "  know  our  thoughts 
afar  off." 

Thus  it  appears  that  all  mankind  are  shut  up 
under  the  law,  to  the  curse  of  which  they  are 
most  righteously  exposed  ;  for  "  all  have  sinned, 
and  come  short  of  the  glory  of  God." 

Besides  their  unhappy  case  on  the  preceding 
account,  they  are  "  holden  by  the  cords  of  their 
iniquities."  Scripture  and  experience  unite  to 
convince  us  that  sin  has  dominion  over  the  sons 
of  Adam,  Hence  it  is  that  they  go  astray  as  soon 
as  they  are  born,  speaking  lies.  The  power  of 
sin  over  the  fallen  race,  is  most  manifest  in  its 
universal  prevalence.  In  every  age  and  in  every 
country  vice  has  prevailed,  while  but  a  few  have 
appeared  to  be  under  the  influence  of  right 
tempers. 

The  sacred  oracles  repeatedly  assure  us  of  this 
truth  ;  and  it  is  the  plain  meaning  of  the  proph- 
et's words,  (Jer.  xiii.  23.)  "  Can  the  Ethiopian 
change  his  skin,  or  the  leopard  his  spots  ?  then 
may  ye  also  do  good,  that  are  accustomed  to  do 
evil."  The  former  is  naturally  impossible,  and  the 
latter  morally  so  ;  because  the  principle  of  sin  has 
such  power  over  the  minds  of  men,  that  they 
love  it,  and  after  it  they  will  go.  This  shocking 
truth  has  been  experienced  by  many,  in  the  fol- 
lowing respect,  viz.  when  conscience  has  been 
alarmed,  and  the  sinner  obliged,  in  order  tq 
quiet  its  clamours,  to  make  the  most  sglemn  res-^ 


GOD'S  COMPASSION  TO  THE  MISERABLE.      175 

blutions  against  his  formed  conduct ;  he  has  no 
sooner  met  with  a  temptation  to  the  same  ini- 
quity, than  he  hath  complied  with  it.  Such  pow- 
er has  sin  had  over  him,  that  he  hath  many  times 
sinned  against  the  light  of  his  own  conscience 
and  all  his  solemn  resolutions. 

This  powerful  principle  of  indwelling  sin  is 
represented  by  an  inspired  apostle  in  the  follow- 
ing terms  j  "  a  law  in  the  members — the  old  man 
— the  body  of  death."  And  I  may  safely  affirm, 
that  the  experience  of  all  real  believers  has  been 
the  same  with  St.  Paul's  in  this  matter  ;  they 
feel  that  sin  has  the  force  of  a  law,  and  that  they 
^re  too  often  led  into  captivity  by  it,  to  their 
own  unspeakable  sorrow. 

The  existence  of  this  powerful  principle  in  the 
minds  oi  believers,  is  the  great  cause  of  that 
spiritual  warfare  which  they  are  daily  carrying 
on,  and  of  which  they  abundantly  complain. 
In  fact,  while  the  Christian  is  at  home  in  the 
body,  he  is  in  a  state  of  imprisonment ;  he  groans 
earnestly  for  deliverance,  nor  will  he  ever  be 
satisfied  till  he  awakes  in  the  image  of  his  God. 

Now  the  great  difference  between  the  believer 
and  the  unbeliever  in  this  matter  is,  that  the 
former  feels  and  laments  bis  body  of  sin,  and 
opposes  it ;  the  latter  is  in  love  with  sin,  and 
complies  with  its  dictates.  He  yields  to  its  pow- 
er to  his  own  ruin,  unless  the  arm  of  the  Lord  is 
revealed  to  slay  his  enmity  and  deliver  him  from 
the  law  in  his  members. 

To  which  I  add,  as  that  which  completes  the 
sinner's  sad  condition,  that  he  is  "  led  cii.ptive  by 
the  devil  at  his  will,"  who  is  said  to  "  walk 
about  like  a  roaring  lion,  seeking  whom  he  \r\i.) 


176      GOD^S  COMPASSION  TO  THE  MISER ABLL. 

devour  ;"  and  to  "  work  in  the  children  of  dis<* 
obedience,"  with  this  malevolent  intention,  even 
to  "  blind  their  minds,  lest  the  light  of  the  glo- 
rious gospel  of  Christ,  who  is  the  image  of  God, 
should  shine  unto  them."  Nor  will  he  ever  re- 
lease the  captive,  till  he  who  is  stronger  than  the 
strong  man  armed  shall  appear  to  dispossess  him. 

In  thus  representing  mankind,  I  am  fully  au- 
thorized by  the  oracles  of  God  ;  at  present  it 
may  suffice  to  mention  Isa.  Ixi.  1.  where  the 
prophet  describes  the  office  of  Christ  in  the  fol- 
lowing manner  ;  "  The  Spirit  of  the  Lord  God 
is  upon  me,  because  the  Lord  hath  anointed  me 
to  preach  good  tidings  to  the  meek — to  pro- 
claim liberty  to  the  captives,  and  the  opening 
of  the  pjison  to  them  who  are  bound "  In 
these  words,  sinners,  while  in  unbelief,  are  consid- 
ered as  bound  in   prison. 

The  same  persons  are  appointed  to  death. 

1.  To  the  death  of  the  body.  The  original 
threatening  was,  "  In  the  day  thou  eatest  thereof, 
thou  shalt  surely  die  ;"  which  has  been  verified 
from  Adam  to  Moses,  and  from  Moses  to  this 
time,  in  the  dreadful  havoc  which  death  has 
made  among  the  inhabitants  of  the  world.  ''  The 
fathers,  where  are  they  ?  and  the  prophets,  do 
they  live  forever  ?"  No,  they  have  seen  corrup- 
tion, and  so  must  we  who  now  appear  in  this 
house.  That  youth  is  not  the  only  one  amongst 
us  appointed  to  death.  We  are  all  to  die,  though 
not  in  the  same  ignominious  way  with  him. 

But  death,  simply  considered,  is  of  small  con- 
sequence.    It  is  sin  that  gives  death  his  sting,  and 
makes  the  guilty  tremble,  when  he   anticipates 
^  his  appearance  before  God,  the  Judge  of  all.     For 
such  are^ 


GOD-S  Cd^lPASSION  TO  THE  MISERABLE.      177 

2.  Appointed  to  an  eternal  death,  provided 
they  should  abide  in  a  state  of  unbelief.  For  all 
who  are  under  the  law,  are  under  the  curse  ;  and 
the  curse  of  the  law  is  nothing  less  than  an  ever- 
lasting banishment  from  the  presence  of  God, 
and  a  being  shut  up  forever  with  infernal  spirits ! 

No  sooner  does  the  sinner  become  sensible 
that  he  is  in  this  condition,  shut  up  under  the 
law,  under  the  dominion  of  sin,  led  captive  by- 
Satan,  and  morally  incapable  of  delivering  himself, 
than  he  breathes  out  his  soul  before  God,  with 
^'  Wo  is  me,  for  I  am  undone/'  "  O  Lord, 
shouldst  thou  be  strict  to  mark  iniquity,  who 
could  stand  ?''  This  conviction  of  guilt  will  make 
the  prisoner  groan ;  for  a  wounded  spirit  who 
can  bear  ?  In  this  respect,  the  heart  knoweth  its 
own  bitterness :  bitterness  it  is,  emphatically,  for 
any  sinner  to  feel  the  law  coming  home  to  his 
conscience  in  its  extent  and  spirituality,  (by  which 
is  the  knowledge  of  sin,)  and  at  the  same  time 
have  no  just  apprehension  of  the  atonement,  or 
the  one  glorious  and  eiEcacioils  sacrifice  for  sin, 
Christ  Jesus.  Distress  like  this  he  never  knew 
before,  nor  could  he  form  any  idea  of  it ;  for 
now  the  commandment  comes,  sin  revives,  and 
he  dies. 

We  have  this  conviction  of  sin  exemplified,  and 
the  uneasiness  of  mind  which  results  from  it,  in 
the  conduct  of  the.  three  thousand,  the  jailer,  &;c. 
who  no  sooner  saw  what  they  were,  than  they 
cried  out,  "  What  shall  we  do  ?"  Which  loads  me 

II.  To  consider  the  truths  which  alone  are  cal- 
culated to  comfort  those  wlio  are  in  this  situation. 
He  "  looketh  down  from  the  height  of  his   sanc^ 


17^     GOD'S  COMPASSION  TO  THE  MISERABLE. 

tuary :  from  heaven  did  the  Lord  behold  the 
earth ;  to  hear  the  groaning  of  the  prisoner,  to 
loose  those  who  are  appointed  to  death.'* 

The  Lord  is  said  to  behold  the  earth.  Earth 
here,  by  a  figure,  is  put  for  its  inhabitants,  whom 
the  Lord  continually  observes.  Though  he  pos- 
sesses infinite  perfection,  and  would  have  been 
eternally  happy  in  the  enjoyment  of  himself,  if 
there  had  never  been  either  angels  or  men,  yet 
he  condescends  to  behold  human  affairs.  The 
creatures  of  his  power  are,  and  ever  will  be,  the 
subjects  of  his  laws.  These  laws  men  have  brok- 
en, and  by  so  doing,  have  entirely  cut  themselves 
off  from  any  claim  on  God.  Yet  has  he,  moVed 
solely  by  his  own  unmerited  love,  and  a  supreme 
regard  to  the  display  of  his  glory,  adjusted  a  way 
of  deliverance  for  the  guilty,  consistent  with  all 
the  perfections  of  his  nature.  And  in  the  fulness 
of  time,  "  he  sent  forth  his  Son,  made  of  a  wo- 
man." *'  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth 
in  him,  might  not  perish,  but  have  everlasting 
life."  Herein  is  the  love  of  God  manifested ; 
and  by  this  astonishing  act  of  grace  it  is  apparent 
that  he  beholds  the  earth. 

Jesus  Christ,  who  was  in  the  bosom  of  the 
Father  before  time,  upon  his  incarnation,  pro- 
ceeded with  unremitting  diligence  to  make  an 
end  of  sin,  and  to  bring  in  everlasting  righteous- 
ness. To  accomplish  which,  he  was  made  under 
the  law,  obeyed  its  precepts,  and  endured  its  pen- 
alty  in  the  behalf  of  his  people.  ",  He  died  the  just 
for  the  unjust,  that  he  might  bring  us  to  God." 
And  now  "  through  him,  »11  who  believe  are 
justified  from  all  things,  from  which  they  could 
np.t  be  justified  by  the  law  of  Moses." 


GOD^S  COMPASSION  TO  THE  MISERABLE.      179 

This  IS  the  only  truth  that  can  give  relief  to  a 
person  under  a  full  view  of  his  guilt  and  mis- 
ery ;  and  by  it  all  real  believers  are  enabled  to 
rejoice,  accounting  all  things  but  loss,  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus  the 
Lord. 

I  might  observe  that  the  Lord  beholds  the 
earth  in  a  way  of  providence,  to  hear  the  groan- 
ing of  the  prisoner,  kc.  Thus  in  the  case  of  Jo- 
seph, when  his  brethren  had  determined  to  take 
his  life,  the  Lord  interposed,  and  delivered  him 
from  their  cruel  designs.  Thus  it  was  in  the  de- 
liverance of  David  from  the  repeated  attempts  of 
Saul  to  kill  him.  Also  in  loosing  Jeremiah,  when 
cast  into  a  dirty  dungeon,  for  his  fidelity  in  de- 
livering the  Lord's  message.  And  in  the  remark- 
able instance  of  Peter,  to  whom  the  doors  and 
gates  opened  of  their  own  accord.  In  these  in- 
stances and  many  others  of  a  like  nature,  we  have 
the  text  exemplified,  that  the  Lord  heareth  the 
groaning  of  the  prisoner,  and  looseth  those 
who  are  appointed  to  death.  But  I  shall  rather 
endeavour  to  accommodate  this  part  of  the  text 
to  what  hath  been  already  said,  relative  to  a  sin-, 
ner,  his  being  shut  up  under  the  law,  sin  and 
Satan  ;  who,  sensible  of  his  condition,  or  fully 
convinced  that  he  is  justly  appointed  to  eternal 
death,  groans  out  his  soul  before  God. 

The  truth  which  only  can  relieve  him,  as  just 
suggested,  is  the  completeness  of  redemption  in 
Christ,  who  is  "  the  end  of  the  law  for  righteous- 
ness  to  every  one  who  believeth."  Here  it  is  of 
great  importance  for  us  to  inquire, 

].  How  the  Lord  looseth  those  who  in  this 
respect  are  appointed  to  die. 


180     GOD'S  COMPASSION  TO  THE  MISERABLE. 

2.  What  are  the  effects  of  their  being  set  at 
liberty. 

1.  How  doth  the  Lord  loose  those  who  are 
appointed  to  death  ?  Sensible  of  their  true  con- 
dition, they  stand  condemned  before  God,  crying 
guilty^  guilty.  They  have  no  recommending 
qualifications,  no  appendages  to  their  characters, 
which  recommend  them  as  object^  of  the  divine 
favour.  God  appears  a  sovereign,  and  his  grace 
is  free,  having  mercy  on  whom  he  will  have 
mercy  ;  and  the  person's  sense  of  his  condition 
makes  him  cry.  Lord,  be  merciful  to  me  a  sinner  : 
but  God  is  just,  whether  he  saves  or  rejects  him. 

The  question  still  returns,  how  is  he  deliv- 
ered from  this  wretched  condition  ^.  I  answer, 
by  the  truth  believed.  The  inspired  writers,  by 
way  of  emphasis,  distinguish  the  doctrine  of 
atonement  by  this  phrase,  the  truth.  Says  the 
author  of  the  epistle  to  the  Hebrews,  chap.  x.  26, 
*'  If  we  sin  wilfully,  after  that  we  have  received 
the  knowledge  of  the  truths  there  remaineth 
no  more  sacrifice  for  sin,"  &c*  i.  e.  if  we  reject 
the  doctrine  on  which  he  reasons  in  the  context, 
and  comprehends  in  verse  1 4,  "  for  by  one  of- 
fering he  hath  perfected  forever  them  who  are 
sanctified,"  we  cannot  be  saved ;  because  Christ 
hath  once  suffered,  and  there  will  be  no  other 
sacrifice  but  his  ;  no  other  Christ  to  die. 

The  word  truth  is  often  used  as  a  general 
term,  including  the  whole  gospel  of  salvation, 
or  the  complete  character  of  Jesus  Christ ;  and 
whenever  it  is  spoken  of  ats  connected  with  eter- 
nal life,  it  involves  the  propitiation  of  Christy 
or  his  one  complete  sacrifice  for  sin. 

As  this  truth  is  the  ground  of  the  sinner's 
hope,  or  cause  of  rejoicing,  it  must  be  observed » 


GOD'S  COxMPASSION  TO  THE  MISERABLE.      h8l 

that  the  truth  must  be  believed,  or  known,  in 
order  to  present  peace  and  future  happiness. 
Hence  says  Christ,  "  Ye  shall  know  the  truth, 
and  the  truth,"  thus  known,  "  shall  make  you 
free."  This  sentiment  is  of  great  importance^ 
and  repeatedly  urged  by  the  inspired  writers. 
Accordingly,  when  Chri^t  gave  the  commission  to 
his  ministers,  this  was  a  part  of  it ;  Preach  the 
gospel — he  who  believeth  shall  be  saved.  Christ 
is  the  end  of  the  law  for  righteousness  only  to 
them  who  believe.  And  this  is  the  invariable  ten- 
or of  the  word  of  God.  The  truth  is  the  ground 
of  hope,  as  it  reveals  a  complete  redemption  ;  and 
it  is  by  faith  that  we  understand  its  glory  and 
importance,  and  derive  peace  from  it.  "  Believ- 
ing, ye  rejoice,  with  joy  unspeakable,  and  full 
of  glory." 

In  a  word  then,  the  sinner  is  relieved  from  his 
painful  sense  of  guilt,  by  the  truth  which  he  is 
enabled  to  believe  ;  by  which  he  is  fully  con- 
vinced of  the  glory  of  the  person  of  Jesus,  and 
the  fulness  of  grace  in  him  :  anci  he  now  sees 
that  God  is  just,  and  the  justifier  of  them  who 
believe  in  Christ  ;  because  he  hath  brought  in 
everlasting  righteousness,  which  is  unto  all,  and 
upon  all  them  who  beUeve. 

Here  a  very  interesting  inquiry     arises,    viz. 

2.  What  follows  a  real  belief  of  the  truth  as  it 
is  in  Jesus  ;  or  the  sinner's  being  loosed  from  liIs 
former  unhappy  state  .? 

(1.)  That  pleasing  view  which  the  person  has 
when  brought  to  believe,  of  the  excellency  of 
Jesus,  and  the  infinite  sufficiency  of  his  merits,  is 
attended  with  the  highest  approbation  of  him, 
and  an  immediate  flight  to  him.  He  appears  to 
such  a  soul  to  be  infinitely  deservins:  of  mpr'-m*^ 


1  82     GOD'S  COMPASSION  TO  THE  MISERABLE. 

affection,  on  account  of  his  essential  glory :  or  a:? 
being  the  brightness  of  the  Father's  glory,  and 
the  express  image  of  his  person.  To  such 
an  one,  he  is  altogether  lovely,  and  the  chiefest 
among  ten  thousands. 

At  the  same  time  the  sinner  has  such  an  ap- 
prehension of  his  complete  redem.ption,  that  he 
flies  to  him,  and  trusts  his  immortal  all  in  his 
hands.  However  his  sins  may  rise  like  moun- 
tains,  or  appear  to  reach  to  the  clouds ;  he  U 
made  to  know,  that  where  sin  hath  abounded 
grace  hath  much  more  abounded  ;  and  that  it 
is  a  faithful  saying,  that  Christ  Jesus  came  into 
the  world,  to  save  the  chief  of  sinners.  On  him 
with  all  his  guilt,  he  rests  ;  fully  persuaded,  that 
if  God  should  be  strict  to  mark  iniquity,  he 
could  not  stand  ;  but  that  there  is  forgiveness 
with  him,  that  he  may  be  feared. 

(2.)  He  whom  the  Lord  delivers  from  spirit- 
ual bondage,  immediately  upon  believing,  is  set 
at  liberty  from  that  load  of  guilt  which  lay  upon 
his  conscience  ;  and  he  passes  at  once  into  a  state 
of  joy  and  peace.  This  event  is  not  progressive, 
or  brought  about  gradually ;  but  takes  place  at 
the  very  time  when  the  soul  believes  in  Jesus. 
For  the  truth  of  this  remark,  I  appeal  to  be-^ 
1  levers  of  every  denomination.  When  you  were 
set  at  liberty,  my  brethren,  from  the  distress  of 
a  guilty  conscience,  was  it  not  by  a  discovery 
made  to  your  minds,  by  the  Holy  Ghost,  of  the 
consistency  and  sufficiency  of  salvation  by  Christ  ? 
Did  not  the  belief  of  that  truth  at  once  calm 
your  minds,  and  lead  you  to  rejoice  in  the  only 
begotten  Son  of  God  ?  And  have  you  not  always 
found,  in  your  life  of  faith,  that  your  comfort 


GOD'S  COMPASSION  TO  THt  MLSERAiiLK       185 

only  can  spring  from  looking  to  Jesus,  by  whom 
the  law  is  magnified  and  made  honourable,  and 
in  whom  all  the  heirs  of  promise  are  complete  ? 

This  sentiment  is  abundantly  taught  us  in  the 
holy  scriptures.  Thus,  according  to  the  words  of 
Christ,  which  were  mentioned  before,  "  Ye  shall 
know  the  truth,  and  the  truth,"  thus  known^ 
yea,  and  as  soon  as  it  is  known,  "  shall  make  you 
free."  This  spiritual  freedom  takes  place  in  a 
degree  at  the  instant  that  the  sinner  experimeat- 
ally  knows  the  truth.  We  read,  that  "  being 
justified  by  fliith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ."  As  the  divine 
righteousness  is  the  sole  matter  and  cause  of  jus- 
tification before  God,  I  conclude  that  the  apostle 
speaks  here  of  faith  as  justifying,  in  no  other 
sense  than  as  it  apprehends  the  righteousness  of 
Christ,  and  derives  peace  to  the  mind  from  it. 
Hence  an  eminent  divine  supposes  that  the  com- 
ma in  this  text  should  be  transposed  thus  ;  "  be- 
ing justified,  by  faith  we  have  peace  with  God," 
kc.  In  thus  reading,  peace  with  God  is  an  effect 
of  faith.  But  I  mean  not  to  insist  on  this  mac> 
ter,  seeing  the  scriptures  continually  assure  us 
that  peace  of  conscience  stands  connected  with 
die  belief  of  the  truth;  and  this  sentiment  is 
plainly  taught  us  in  the  text  above  cited,  loi 
what  will  be  the  apostle's  meaning  in  iho  scu- 
tence,  '^justified  by  faith." 

I  might  run  over  a  number  of  passages  which 
confirm  the  above  ren^ark ;  such  as  "joy  ar:d 
peace  in  believing ;"  if  in  believing,  the  persOi» 
must  rejoice  on  the  spot  wliere  God  met  with 
him,  and  the  very  minute  that  he  believed  thf^ 
truth.     The   apostle  iVt-n*  represents  the  matter 


184     GOD'S  COMPASSION  TO  THE  MISERABLE. 

thus  :  "  "Whom  liaving  not  seen,  ye  love  ;  m 
whom,  though  now  ye  see  him  not,  yet  believ- 
ing, ye  rejoice  with  joy  unspeakable  and  full  of 
glory." 

Besides,  if  this  grand  truth  concerning  the  per- 
son and  righteousness  of  Christ,  is  not  sufficient 
to  give  peace  to  a  conscience  wounded  by  a  sense 
of  sin,  w^hy  did  the  apostles  always  propose  it 
to  such,  as  we  find  they  invariably  did  ? 

Upon  the  whole,  when  any  sinner  is  really 
brought  to  believe  in  Jesus,  he  will  have  an  ex- 
perience of  that  peace  which  passeth  all  under- 
standing ;  for  "  God,  who  commanded  the  light 
to  shine  out  of  darkness,  shines  in  his  heart,  to 
give  him  the  light  of  the  knowledge  of  his  own 
glory  in  the  face  of  Jesus  Christ/' 

(3.)  He  who  really  believes  in  the  Son  of 
God  will  have  extensive  views  of  the  malignity 
of  sin,  and  its  opposition  to  a  God  of  infinite  per- 
fection ;  from  which  will  arise  absolute  hatred  of 
it,  and  unfeigned  sorrow  for  it.  No  person  can 
understand  the  exceeding  sinfulness  of  sin  like 
the  believer,  nor  sorrow  for  it  as  he  does.  He 
looketh  on  him  whom  he  hath  pierced,  and 
mourns,  as  one  mourneth  for  an  only  son  ;  and  is 
in  bitternesss,  as  one  who  is  in  bitterness  for  a 
first-born.  The  very  secret  corruptions  of  his 
heart,  which  are  unnoticed  but  by  God  and  his 
own  soul,  give  him  keen  distress*  He  mourn.: 
his  felt  unlikeness  to  the  divine  character,  and 
many  times  cries  out  in  the  language  of  St.  PauL 
"  O  wretched  man  that  I  am  :  who  shall  deliver 
me  from  the  body  of  this  death  r' 

(4.)  Connected  with  which  are  his  fervent, 
longings  after  perfect  sanctificaticn.  He  who  has 
obtained  this  spiritual  deliverance  is  led  to  dis- 


GOD'S  GO'vIPASSION  TO  tHE  MISERABLE.       185 

tDver  the  real  beauty  of  hoiirbess  as  it  is  an  essen- 
tial perfection  of  the  Deity  ;  without  which  he 
feels  that  he  must  be  forever  unhappy.  That  tec* 
titude  in  which  God  first  created  him,  he  lost  by 
his  connexion  with  the  first  Adam,  and  became 
vain  in  his  imaginations ;  his  evil  heart  being 
darkened.  So  long  as  he  remains  under  the  ru- 
ins of  the  apostasy,  he  must  be  unlike  to  God, 
therefore  miserable  in  himself,  and  unfit  for 
heaven  ;  into  which  nothiilg  shall  enter  that  de- 
fileth,  worketh  abomination,  or  that  maketh  a 
lie.  The  man  who  believes  in  Jesus  knows  this, 
and  can  never  be  contented  while  he  is  unholy. 
Hence  he  often  breathes  out  his  soul  before  God 
in  the  language  of  the  psalmist,  "  Then  shall  I 
be  satisfied,  when  I  awake  in  thy  likeness.'' 
Welcome  heaven,  says  the  believer  at  certain 
seasons,  because  I  shall  there  be  near  and  like 
my  God ! 

(5.)  Love  to  the  children  of  God  is  another 
evidence  of  this  spiritual  deliverance,  or  of  our 
faith  in  Jesus.  For,  says  John,  "he  who  loveth 
him  who  begat,  loveth  them  also  who  are  begot- 
ten of  him."  In  another  place  the  same  apostle 
speaks  still  stronger,  "  We  know  that  we  have 
passed  from  death  to  life,  because  we  love  the 
brethren."  Observe,  the  brethren  are  the  per- 
sons loved ;  and  this  religious  affection  is  fixed 
on  them,  solely  because  they  are  so  ;  or  because 
they  appear  to  be  the  real  disciples  of  Jesus 
Ciirist,  who  have  drank  into  his  spirit,  and  are 
studious  to  be  like  him  in  temper  and  conduct. 
It  matters  not  whether  they  be  rich  or  poor, 
bond  or  fr^e  ;  if  brethren   in  the  l^ord,  the  real 


1^6     GOD'S  COMPASSION  TO  THE  MISERABLE. 

believer  will  love  them  in  their  poverty,  or 
meanness  of  outward  condition,  for  Jesus's  sake. 
And  it  has  always  been  remarked,  that  love  to 
the  brethren  has  most  prevailed,  when  religion 
has  flourished  most. 

(6.)  Every  person  who  knows  the  truth  as  it 
is  in  Jesus,  will  be  careful  to  maintain  good 
Works.  True  faith  is  influential,  and  leads  him 
who  has  it  to  search  out  the  will  of  God,  and  to 
yield  obedience  to  every  known  part  of  his  duty. 
*'  Faith,"  says  James,  "  without  works  is  dead.'* 

(7.)  Arkother  effect  of  this  spiritual  deliverance 
is,  readiness  to  distribute  to  the  relief  of  the 
brethren,  when  in  our  power.  This  we  shall 
surely  be  ready  to  do,  if  we  love  them  for 
Christ*s  sake,  and  see  that  they  are  reduced  to 
necessitous  circumstances,  while  we  ourselves 
have  all  and  abound,  or  at  least  have  enough 
for  ourselves,  and  something  to  spare  for  a  suf- 
fering brother.  "  For  whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shut- 
teth  up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  ?" 

(8.)  In  fine — All  such  as  are  delivered  from 
the  power  of  darkness  and  translated  into  the 
kingdom  of  God's  dear  Son,  find  the  truth  suffi- 
cient to  support  them  under  the  heaviest  afilic- 
tions.  They  have,  in  many  instances,  overcome 
the  world,  and  rejoiced  in  death.  The  army  of 
martyrs,  animated  by  the  gospel  of  Christ,  suffer- 
ed  with  patience  and  greatness  of  mind,  know- 
ing that  the  sufferings  of  this  present  time  were 
not  worthy  to  be  compared  with  that  glory  that 
should  be  revealed  in  them.  And  many  believers 
of  later  date  have  resigned  to  death  with  peace 


GOD'S  COMPASSION  TO  THE  IVIISERABLE.      187 

and  calmness  of  soul,  which  the  truth  of  Christ 
only  could  inspire,  knowing  that  to  die-  would 
be  gain. 

Having  thus  enlarged  on  those  truths,  which, 
in  my  view,  are  of  infinite  importance,  because 
they  stand  connected  with  our  present  peace  and 
future  happiness,  I  shall  omit  those  reflections 
which  arise  naturally  from  the  subject,  and  ad- 
dress myself  to  the  prisoner,  who  must  very  soon 
appear  at  the  judgment-seat  of  Christ.* 

Unhappy  Ames,  how  cutting  is  your  condi- 
tion !  A  youth  but  little  more  than  twenty-one, 
having  filled  up  the  measure  of  his  iniquity, 
bound  with  fetters,  appointed  to  death,  and  on 
the  verge  of  a  vast  eternity  !  Who  can  bear  the 
thought  ?  The  solemn  day  is  just  at  hand,  when 
you  must  make  your  exit.  Time,  which  stays 
for  no  man,  is  on  the  wing,  and  will  speedily 
introduce  Thursday,  the  last  of  days  to  you ; 
then  you  will  go  whence  you  shall  not  return, 
and  be  unalterably  fixed  either  in  bliss  or  wo ! 
See  what  sin  has  done  !  It  has  brought  you,  in 
the  bloom  of  life,  to  ignominy  and  death,  and 
has  exposed  you  to  eternal  condemnation  hereaf- 
ter. All  prospect  of  living  longer  than  the  time 
appointed  is  cut  off.  I  hope  you  will  not  flatter 
yourself  with  longer  time.  That  which  most 
concerns  you  is,  how  you  may  escape  the  wrath 
to  come  ?  Where  is  there  a  ground  of  hope  for  the 
guilty  ?  In  answering  this  question  every  circumr 
stance  demands  solemnity,  faithfulness  and  truth. 
I  would  therefore  attempt  it,  as  in  the  presence 
of  that  God  at  whose  tribunal  I  know  I  shall 

*  What  was  delivered  in  the  conclusion  of  this  discourse,  by 
way  of  solemn  caution  to  the  youth,  is  deferred  to  the  next' 
.•fterruQ^i. 


lik    GOXrS  COMPA55IOM  TO  TH£  MlSERABtB 

shortly  meet  you,  with  the  whole  congregation, 
of  the  living  and  the  dead.     May  the  Spirit  o^ 
the  living  God  accompany  plain  truth  to  yaur 
and  every  man's  conscience!     Ames,  as  a  sinner 
you  are  lost ;  the  law  of  God  condemns  you,  for 
it  curseth  every  one  who  continueth  not  in  aHi 
things  written  in  the  book  of  it,  to  do  them. 
You  have  gone  astray  from  God,  even  from  the 
womb.     From  the  fountain  of  corruption  in  your 
heart    have  issued  all  those  sins  in  life,  which 
have  been  repeated  and  inconceivably  provoking 
to  Jehovah,      The  law  is  exceedingly  broad,  and 
reaches  to  the  thoughts  of  your  heart.     It  de^ 
mands  perfect  obedience^  and  will  accept  no  less. 
And  as  the  requirement  is  just,  so  will  be  the 
punishment  which  will  be  finally   inflicted  on  all 
unbelievers.     You  are  wholly  in  the  hands  of  a, 
sovereign  God,  without  a  single  personal  circum- 
stance to  plead  in  your  favour.     If  he  condemns 
you,  his  justice  will  remain  perfect.     Nor,  do  I 
mean  by  thus  addressing  you,  tq  single  you  out 
as  th^  only  guilty  individual :  no  ;  "  all  have  sin^ 
ned,  and  come  short  of  the  glory  of  God/' 

Perhaps  you  are  spying,  who  then  can  be  sav- 
ed  ?  Authorized  by  this  inspired  volume,  I  as- 
sure you  that  there  is  peace  on  earth,* and  good 
will  to  men.  Jesus  Christ,  the  only  begotten  Son 
of  God,  hath  made  an  end  of  sin,  and  brought  in 
an  everlasting  righteousness.  He,  by  his  obedi- 
ence to  the  law  in  life,  and  his  death  upon  the 
cross,  hath  finished  such  a  righteousness  as  lays  a 
ground  of  hope  for  the  chief  of  sinners.  This  is 
the  matter  and  cause  of  acceptance  with  God. 
"  By  this,  all  who  believe  are  justified  from  all 
things,  from  which  they  could  not  be  justified  by 


GOD'S  COMPASSION  TO  THE  MISERABLE.      189 

the  law  of  Moses."  "  We  have  redemption 
through  the  blood  of  C^rist^  the  forgiveness  of 
sins,  according  to  the  riches  of  his  grace."  On 
this  glorious  foundation  I  have  long  rested  all 
my  hopes  of  eternal  life ;  nor  can  I  act  a  more 
faithful,  friendly  part,  than  by  setting  before 
you,  in  your  present  prOvSpect  of  speedy  dissolu- 
tion, the  same  ground  of  hope. 

But  what  will  it  avail  either  you  or  me,  to 
hear  of  a  complete  redemption,  or  an  all-sufficient 
atonement,  if  we,  are  not  interested  in  it,  or 
have  no  part  in  the  matter  ?  Remember  what  is 
written,  "  ail  who  believe  are  justified  :"  "  He 
who  believeth  shall  be  saved  \  but  he  who  believeih 
not  shall  be  damned."  No  person  can  derive  real 
peace  from  the  doctrine  of  atonement,  but  the  be- 
liever ;  nor  shall  any  but  such  enter  into  the  king- 
dom of  heaven.  And  no  sooner  is  a  sinner  brought 
to  see  his  guilt,  and  to  believe  in  Jesus,  than  he 
will  repent  and  abhor  himself  in  dust  and  ashes  ; 
for  faith  and  repentance  are  inseparably  connect- 
ed. Such  is  the  well-ordered  plan  of  salvation, 
that  all  who  are  made  partakers  of  the  Redeem- 
er's benefits,  are  the  subjects  of  that  faith 
which  is  the  gift  of  God,  and  of  his  operation, 
and  of  that  repentance  which  never  shall  be  re- 
pented of.  Of  how  much  consequence  is  it  then^ 
that  you  inquire  how  matters  stand  between 
God  and  your  soul  ?  Whether  you  have  ever 
believed  in  the  Lord  Jesus,  and  have  had  that 
repentance  which  is  unto  life  ?  If  you  have,  the 
truth  has  come  with  power,  and  the  Holy  Gho^t, 
and  much  assurance  ;  you  have  been  convinced 
of  its  reality  and  glory,  and  entered  into  the 
spirit  of  it.     Christ   has  appeared  the  only   way, 


i^O      GOD'S  COMPASSION  TO  p'HE  MISERABLE. 

the  truth  and  the  life  ;  and  from  a  full  view  of 
your  infinite  unworthiness  and  guilt,  you  have 
been  enabled  to  cast  yourself  at  his  feet,  and  to 
trust  your  all  in  his  hands  ;  knowing  tliat  you 
can  be  saved  only  upon  the  plan  of  free  forgive- 
ness. And  if  you  are  a  real  believer,  you  are 
made  to  hate  sin,  heart  sin  as  well  as  the  sins 
of  your  life,  because  hateful  in  the  sight  of  God  ; 
and  to  long  that  God  would  make  you  holy  as 
he  is  holy.  Some  things  like  these  you  have  de- 
clared  to  me,  and  to  others  in  your  confinement, 
as  the  exercises  of  your  mind  May  God  forbid 
that  you  should  deceive  yourself  I  May  he  man- 
ifest himself  unto  you,  as  a  God  pardoning  in* 
iquity ;  yea,  your  iniquity ;  then  will  you  tri^ 
umph  over  death,  the  last  enemy.  Into  his 
hands  I  commit  you,  wishing  you  an  abundant 
entrance  into  the  kingdom  of  glory.  And  as  I 
expect  to  address  you  no  more  in  this  public 
manner,  1  bid  you  a  most  affectionate  farewel  L 


SERMON     X.* 

THE  CHARACTER  OF  A  FOOLISH  SQN. 


PROVERBS,    xvii.  25. 

A  foolish  fan  is  a  grief  to  his  father,    and   bitterness    to  her 
mjho  hare  him, 

oOLOMON's  universal  acquaintance  with 
men  and  things  was  one  of  his  great  accomplish- 
ments, by  which  he  was  fitted  to  write  those 
maxims,  which  have  been  found  of  unspeakable 
advantage  in  life.  He  had  sustained  the  different 
relations  of  son,  parent,  and  prince  ;  the  duties 
which  belonged  to  each  he  well  understood,  and 
carefully  discharged ;  nor  could  any  man  paint 
vice,  with  its  consequences,  so  much  to  the  life 
as  he. 

All  w^ho  read  his  writings  find  in  them  the 
dangers  of  a  course  of  sin,  and  the  secret  meth- 
ods by  which  the  thoughtless  are  ensnared.  The 
hazards  which  surround  the  path  of  youth  are 
pointed  out,  and  they  are  called  upon  to  avoid 
them,  lest  they  fall.  The  tender  connexionii 
which  we  form  in  this  state,  and  the  pleasure 
and  pain  which  attend  them  from  a  diversity  of 
circumstances,  he  was  thoroughly  acquainted 
with.  As  a  son,  he  knew  the  feelings  of  filial 
affection  ;  as  a  father,  the  yearnings  of  a  parent's 

*  Preached  the  Lord's  day  after  the  execution  of  Levi  Ame:>, 


192      '^HE    CHARACTER  OF  A  FOOLISH  SOX. 

heart.  Consequently  he  was  qualified  to  de^ 
scribe  the  grief  of  a  patent,  when  his  children 
justly  merit  the  character  mentioned  in  the  text : 
"  A  foolish  son  is  a  grief  to  his  father,  and  bit- 
terness to  her  who  bare  him,"  This  declaration 
implies, 

I.    Parental  affection. 

IL  In  consequence  of  which,  parents  in  a 
peculiar  sense  are  interested  in  every  part  of  the 
conduct  of  their  children  ;  from  whence  arises 
either  pleasure  or  pain  :  the  latter  always,  when 
they  deserve  the  character  of  foolish  sons. 

III.  The  import  of  which  character  I  shall  con- 
sider, and  pass  on  to  some  suitable  reflections. 

I.  Let  us  animadvert  a  little  on  the  nature 
and  necessity  of  parental  affection. 

The  great  Author  of  all  things  hath  endowed 
the  human  mind  v/ith  the  most  important  and 
delicate  passions,  such  as  love,  fear^  P^ty?  hope, 
&c.  which,  when  duly  governed  by  reason  and 
religion,  prove  not  only  a  private  but  a  public 
blessing.  Excited  by  these,  w*e  seek  not  only 
our  own  good,  but  the  good  of  others. 

By  love  and  sympathy,  which  are  public  affec- 
tions, we  become  interested  in  the  sufferings  of 
others,  and  are  strongly  urged  to  fly  to  their  re- 
lief ;  and  never  fail  of  receiving  a  heart-felt  pleas- 
ure, when,  by  acts  of  kindness,  we  have  reduced 
that  load  of  misery,  under  which  a  friend,  a 
relative,  yea,  a  stranger  groaned.  For  as  we 
became  partakers  of  his  infelicity,  so  we  share 
in  the  satisfaction  which  arises  from  his  relie£ 

Suppose  we  should  meet  with  a  person  of  an 
amiable  character,  who  had  been  reduced  by  the 


THE  CHARACTER  OF  A  FOOLISH  SONT.         19S 

frowns  of  Providence,  from  affluent  or  competent 
circumstances,  to  penury  ;  whose  modesty  and 
fear  of  troubling  his  friends  had  inclined  him 
to  hide  his  suffering  condition ;  in  this  case, 
every  man  who  possesses  the  social  affections 
would,  the  instant  he  became  ascertained  of  the 
above  object  of  distress,  hasten  to  relieve  him. 
Nor  would  I  confine  these  passions  in  their 
exercise,  to  amiable  characters  ;  for  it  is  a  mat- 
ter  of  experience  and  of  fact,  that  they  who  pos- 
sess them  in  the  greatest  degree  of  delicacy,  have 
the  most  painful  sense  of  the  miseries,  which  man-^ 
kind  by  imprudence  or  wickedness  bring  upon 
themselves.  This  remark  has  been  abundantly 
exemplified,  in  the  late  conduct  of  many  serious 
and  respectable  characters  in  this  town,  towards 
the  unhappy  youth  who  was  executed  on  Thurs- 
day last ;  who,  while  they  detested  his  horrid 
and  repeated  acts  of  iniquity,  which  brought 
him  to  disgrace  and  death,  heartily  pitied  him  ^ 
and  by  various  methods  discovered  a  strong  in- 
clination to  make  his  few  days  as  easy  as  possible.* 
The  passions  are  distinguished  by  writers  on 
this  subject  into  public  and  private ;  by  the 
former  are  meant  those,  which  lead  us  to  seek  the 
public  good  ;  by  the  latter,  such  as  principally 
respect  personal  happiness  :  among  these  v/e 
find  the  strong  affections   of  a  parent's  heart. 

*  I  should  lay  myself  under  a  disagreeable  restraint,  were  I 
not  to  take  public  notice  of  the  remarkable  tenderness,  with  which 
the  criminal  was  treated,  from  the  time  of  his  condemnation  to 
his  death,  by  the  gentleman,  who,  by  the  nature  of  his  office,  was 
obliged  to  see  the  law  executed  ;  together  with  the  many  kind- 
nesses  he  received  from  the  particular  family  in  whose  more  ira- 
•mediatc  custody  he  was,   of  which  I  was  an  eve  and  ear  witness 

2  A 


394        THE  CHARACTER  OF  A  FOOLISH  SON. 

"  Man  is  born  a  weak,  helpless,  delicate  crea^ 
ture,  unprovided  with  food,  clothing,  and  what- 
ever else  is  necessary  for  subsistence,  or  defence  j 
and  yet,  exposed  as  the  infant  is  to  numberless 
wants  and  dangers,  he  is  utterly  incapable  of 
supplying  the  former,  or  of  securing  himself 
against  the  latter.  But  though  thus  feeble 
and  exposed,  he  finds  immediate  and  sure  re- 
sources in  the  affection  and  care  of  his  parents, 
who  refuse  no  labours,  and  forego  no  dangers, 
to  nurse  and  rear  up  the  tender  babe.  By 
these  powerful  instincts,  as  by  some  mighty  chain, 
does  nature  link  the  parent  to  the  child,  and 
form  the  strongest  moral  connexion  on  his  part, 
before  the  child  has  the  least  apprehension  of  it.'"* 

This  affection,  like  the  other  passions  of  the 
soul,  is  known  by  experience  better  than  by 
description.  The  parent  needs  no  definition  of 
it ;  and  those  who  never  sustained  that  affec- 
tionate relation,  cannot,  by  the  most  accurate 
description,  form  an  adequate  idea  of  it.  Its 
necessity  results  from  the  feeble,  helpless  state 
of  human  nature  on  its  first  appearance ;  and 
the  nature  of  it  may  be  best  learnt  by  others, 
from  its  various  and  striking  expressions.     For, 

II.  It  is  in  consequence  of  this  affection  that 
parents  in  a  peculiar  sense  become  interested 
in  all  the  circumstances  and  conduct  of  their 
children. 

1.    The  first  discovery  of  this  tender    passion 

4s  emphatically  described  by  our  blessed  Lord, 

John  xvi.  21.  "  A  woman  when  she  is  in  travail 

hath  sorrow,  because  her  hour  is  come  :    but  a? 

*  Fordycc*s  Moral  Philosophy , 


THE  CHARACTER  OF  A  FOOLISH  SON.        195 

soon  as  she  is  delivered  of  the  child,  she  remem- 
bereth  no  more  the  anguish,  for  joy  that  a  man 
is  born  into  the  world."*  The  fondness  of  her 
affection  for  the  little  stranger  causeth  her  to 
forget  all  that  she  feared,  and  all  that  she  felt. 

Now  the  parents*  hearts  begin  to  glow  with 
this  pleasing  passion,  and  they  anticipate  their  fu^ 
ture  satisfaction  in  the  life  and  conduct  of  the 
child ;  not  thinking  that  the  mother  has  brought 
forth  for  the  destroyer,  or  that  the  object  thus 
beloved  may  break  the  parents'  hearts,  and  bring 
their  heads  with  sorrow  to  the  grave. 

But  God  hath  wisely  hidden  the  future  from 
us,  that  we  may  rightly  di>charge  the  duties  of 
the  present,  and  leave  what  shall  be  to  the  direc- 
tion of  unerring  wisdom. 

Had  Adam  known  that  Cain  would  prove  a 
murderer,  or  David  that  Absalom  would  have 
rebelled  against  him,  with  what  grief  must  they 
have  beheld  their  advances  to  manhood,  and 
with  what  reluctance  discharged  paternal  du- 
ties. Or  had  the  afflicted  mother*  of  the  late  un- 
happy youth  been  ascertained  that  the  son  of  her 
womb  was  to  make  his  exit  on  a  gallows,  with 
what  uneasiness  would  she  have  observed  his  in- 
creasing years,  and  how  often  felt  in  prospect  that 
complicated  affliction  which  now  distresses  her ! 
May  the  greatness  of  her  present  trial  effectually 
secure  her  from  all  unkind  reflections. 

It  is  a  matter  of  gratitude,  that  such  awful 
events  are  hidden  from  us  ;  if  they  were  not, 
parents,  instead  of  rejoicing,  would  have  reason 
to  mourn  and  weep  on  the  birth  of  such  a  child. 
J3ut  as  the  matter  is  now  circumstanced,  they 

*  His  father  died  when  he  was  two  years  oldo 


196        THE  CHARACTER  OF  A  FOOLISH  SON. 

give  a  loose  to  their  tender  affections  ;  which  be- 
come apparent, 

2.  By  a  prevailing  anxiety  for  the  welfare  of 
their  children,  who  make  a  great  part  of  domestic 
happiness.  If  they  are  attacked  by  threatening 
sickness,  with  what  inexpressible  solicitude  do 
the  parents  watch  every  motion,  and  dread  the 
consequence,  willing  to  bear  a  part  of  their  afflic- 
tion, were  it  possible.  With  what  concern  do  they 
attend  them  by  day  and  by  night  ;  never  easy 
to  leave  them,  lest  any  thing  should  be  omit- 
ted that  might  tend  to  give  them  ease  or  relief. 
And  when  death  hath  appeared  inevitable,  how 
have  they  agonized  in  mind,  and  have  been  ready 
to  cry  out  in  the  passionate,  though  unjustifiable 
language  of  David,  O  Absalom,  my  son,  my  sou 
Absalom  :  would  God  I  had  died  for  thee. 

3.  This  affection  is  also  discovered  by  all  that 
cost  and  care  with  which  they  conduct  them 
through  the  successive  stages  of  life  to  manhood. 
It  is  with  the  most  sensible  pleasure,  that  the  in- 
dulgent parent  provides  for  the  support  and  edu- 
cation of  his  children,  sparing  neither  pains  nor 
expense,  in  order  to  accomplish  them  for  some 
useful  sphere  in  life  ;  who  thinks  himself  amply 
compensated,  when  they  conduct  with  propriety 
at  home  and  abroad. 

Parents  indeed  should  always  be  upon  their 
guard  in  this  part  of  their  conduct,  lest  excessive 
affection  should  lead  them  to  too  great  indul- 
gence, and  to  exceed  their  ability  in  the  manner 
of  providing  for  them.  The  danger  in  this  re- 
ppect  is  certainly  great. 

4.  Children  may  also  be  convinced  of  the 
truth  now  before  us,  by  adverting  to  the  readi- 


THE  CHARACTER  OF  A  FOOLISH  SON.        197 

ness  of  their  parents  to  pass  by  many  improprie- 
ties of  behaviour,  on  which  they  put  the  best  pos- 
sible construction,  and  cover  all  with  a  mantle  of 
parental  love  ;  hoping  that  with  advancing  ye^s 
they  will  see  their  folly,  and  do  better.  It  is 
not  one  nor  two  disappointments  that  can  cause 
a  tender  parent  to  deny  his  children  a  part  in  his 
affections,  or  his  help  in  distress.  Though  Absa- 
lom's crime  was  greatly  iiggravated,  the  heart  of 
David  yearned  towards  him  ;  and  when  Ahimaaz 
approached  him  with  a  message  from  Joab,  the 
first  question  the  king  asked  was,  "  Is  the  young 
man  Absalom  safe  ?'*  The  safety  of  a  rebellious 
son  was  the  principal  concern  of  David's  heart. 

Parental  affection  is  still  the  same.  Hence, 
though  a  son  may  act  the  part  of  the  prodigal,  leave 
his  father's  house,  and  spend  his  substance  in  riot- 
ous living,  he  shall  no  sooner  appear  sorry  for 
his  conduct  aud  ready  to  return,  than  the  father, 
while  he  is  yet  a  great  way  off,  will  run  and  fall 
upon  his  neck  and  kiss  him ;  saying  as  he  goesi, 
"  This  my  son  was  dead,  and  is  alive  again  ;  was 
lost,  and  is  found."  Such,  my  young  friends,  is 
the  nature  of  that  love  which  your  parents  have 
for  you  ;  and, 

5.  Which  leads  them  to  watch  the  connexions 
you  form  in  life,  and  to  approve  or  disapprove 
of  them,  as  they  apprehend  them  calculated  to 
serve  or  injure  you.  It  is  an  indisputable  max- 
im, that  "evil  communications  corrupt  good 
manners."  Much  depends,  with  respect  to  moral 
conduct,  upon  the  company  which  youth  keep. 
It  must  therefore  be  the  parents'  duty  to  guard 
them  as  much  as  possible  against  such  as  enter- 
tain bad  sentiments,  as  well  as  bad  practices ;  for 
there  is  a  certain  connexion  between  the  two. 


198         THK  CHARACTER  OF  A  FOOLISH  SON. 

Actions  arise  from  principles,  and  when  the  cause 
is  bad,  we  may  reasonably  suppose  that  the  effect 
will  be  so  too.  As  the  tree  is,  such  will  be  the 
fruit  ;  we  never  expect  to  "  gather  grapes  of 
thorns,  or  figs  of  thistles/^  Parents  therefore 
cannot  be  inattentive  to  the  company  which  their 
children  keep,  but  will  solemnly  caution  them 
against  those,  whose  opinions  and  practices  are 
unreasonable  and  wicked  ;  and  the  warmer  their 
affections  are,  the  more  abundantly  will  they  use 
every  method  of  persuasion  to  inspire  their  chil- 
dren with  a  detestation  of  bad  company,  the 
bane  of  multitudes. 

6.  But  I  shall  dismiss  this  part  of  the  subject, 
which  has  respect  to  mere  natural  affection,  by 
observing  that  it  commonly  runs  parallel  with 
life.  Hence  we  see  the  parents,  even  when  ad- 
vanced in  years,  rising  up  early  and  sitting  up 
late,  and  pursuing  their  business  with  unremitting 
diligence,  in  order  to  acquire  a  sulHcient  fortune 
to  distribute  among  their  children  at  the  close  of 
life :  at  which  solemn  period  this  affection  has 
generally  appeared  in  the  most  moving  terms,  in 
the  last  wishes  and  affectionate  farewell  of  the 
tender  parent, 

7.  Under  this  head  I  have  only  to  add,  that 
those  parents,  who  know  the  truth  as  it  is  in  Je- 
sus, while  they  are  duly  concerned  for  the  tem- 
poral interest  of  their  children,  are  supremely 
anxious  about  their  everlastins;  salvation.  This 
we  cannot  expect  of  those  who  have  never  tasted 
that  the  Lord  is  gracious.  But  such  as  have  been 
made  sensible  of  their  own  danger  out  of  Christ, 
and  have  been  enabled  to  fly  for  refuge  to  the 
hope  set  before  them,  cannot  be  satisfied  thougU 
their  children  enjoy  wealth  and  honour,  if  at  the 


THE  CflARACTER  OF  A  FOOLISH  SON.         19S 

sam-e  time  th<3y  have  reason  to  believe  that  they 
are  in  the  gall  of  bitterness  and  bonds  of  in- 
iquity. Remaining  thus,  they  know  that  they 
must  be  miserable  forever.  A  thought  like  this 
pierces  the  believing  parent  to  the  heart,  and  an- 
imates him  in  the  discharge  of  his  duty  to  his  chil- 
dren, whom  he  labours  to  instruct  in  the  great 
things  which  belong  to  their  peace.  He  is  al- 
ways careful  to  accompany  his  instructions  with 
solemn  prayer  to  God,  that  they  may  be  saved 
in  the  day  of  the  Lord  Jesus. 

From  all  that  has  been  said,  we  see  that  in  con- 
sequence of  these  strong  affections,  parents  in  a 
peculiar  sense  become  interested  in  all  tke  con- 
duct and  circumstances  of  their  children.  We 
shall  therefore  readily  admit,  that  "  a  foolish  son 
is  a  grief  to  his  father,  and  bitterness  to  her  who 
bare  him." 

III.  The  character  of  a  foolish  son  is  now  to 
be  considered. 

By  whom  we  are  not  to  understand  an  idiot, 
or  one  who  is  destitute  of  common  sense.  Many 
a  parent  would  have  been  much  more  contented 
if  the  child  who  has  occasioned  the  greatest  bit- 
terness, had  been  born  a  fool,  rather  than  to  pos- 
sess a  sagacious  mind,  and  abuse  it  to  the  pur- 
poses of  sin,  by  drinking  down  iniquity  like  wa« 
ter,  and  glorying  in  ,  his  bhame.  Such  persons 
justly  merit  the  character  of  foolish  sons,  and  are 
evidently  designed  by  the  wise  man. 

Any  one  who  will  take  time  to  examine  his 
writings,  will  find  that  he  frequently  uses  the 
words  'fools'  and  'fooHsh'  in  the  above  sense;  that 
is,  as  descriptive  of  a  wicked  man,  who  despises 
God  and  religion,  and  gives  a  loose  to  his  vicioas 


200        THE  CHARACTER  OF  A  FOOLISH  SON. 

passions.  "  Fools,"  says  he,  "  make  a  mock  at 
sin  :'*  nor  can  the  wicked  discover  more  fla- 
-grant  folly,  than  by  making  a  mock  at  that  which 
will  one  day  find  them  out  to  their  eternal  con* 
fusion.  In  another  place  he  assures  us  that  "  the 
wise  shall  inherit  glory,  but  shame  shall  be  the 
promotion  of  fools."  By  the  wise,  such  are  in- 
tended who  are  wise  unto  salvation  ;  they  shall 
inherit  that  glory  which  God  will  ultimately  re- 
veal :  and  by  fools  he  means  those  persons  who 
are  profane,  despisers  of  them  who  are  strictly 
religious,  and  who  are  determined  to  gratify  theif 
vicious  inclinations  at  all  events.  Shame  shall  be 
their  promotion,  i.  e.  their  iniquities  in  this  life 
shall  bring  them  to  reproach,  and  reproach  shall 
lift  them  up  to  the  public  view  ;  and  in  the  world 
to  come  they  shall  be  forever  separated  from  that 
glory  which  the  wise  are  to  inherit. 

In  order,  if  possible,  to  bring  the  matter  home 
to  conscience,  I  shall  mention  particular  instances 
of  the  conduct  of  a  foolish  son,  and  point  out 
his  egregious  folly  therein. 

1.  The  character  most  surely  belongs  to  him 
who  rejects  parental  instruction  and  admonition. 
Children  while  young  are  more  easily  brought  td 
submit  to  family  government,  and  to  listen  to 
the  instruction  of  parents,  than  after  they  are 
farther  advanced  in  years  :  consequently,  in  com- 
mon, they  occasion  much  less  grief  and  anxiety 
to  their  parents  at  thfeit  period  ot  life,  than  when 
they  begin  to  extend  their  acquaintance  by  form- 
ing new  connexions,  and  to  put  on  the  character 
of  men  and  women  ;  which  many  do  too  soon^ 
or  before  they  have  wisdom  and  prudence  to  sup- 
port it. 


illE  CHARACTER  OF  A  FOOLISH  SON.         20i 

At  this  time  of  life  they  are  in  the  utmost  dan- 
ger of  being  captivated  by  their  giddy,  thought- 
less companions,  who  flutter  full  of  life  from 
thing  to  thing,  in  pursuit  of  various  scenes  of 
dissipation.  A  youth  who  fmds  his  associates 
left  to  their  own  discretion,  will  feel  uneasy  un- 
der restraint,  and  with  reluctance  listen  to  the 
advice  of  parents.  For  such  an  opinion  has  he  of 
his  own  understanding,  that  he  believes  himself 
the  best  judge  of  his  own  conduct,  and  that  he 
is  sufficiently  qualified  to  govern  himself.  His 
parents  he  firmly  believes  are  too  rigid  in 
their  discipline,  and  too  scrupulously  nice  about 
the  mode  of  conduct ;  that  a  greater  latitude 
of  behaviour  can  do  him  no  harm,  and  that  he 
may  indulge  himself  as  his  companions  do,  with- 
out hazard. 

No  sooner  does  he  adopt  the  above  sentiments, 
than  he  will  treat  his  parents  with  a  degree  of 
neglect.  The  delicacy  of  his  natural  disposition, 
the  fear  of  incurring  their  displeasure,  and  there- 
by  sustaining  a  loss  by  his  father's  last  will,  or  a 
sense  of  his  obligation  to  his  parents,  arising  from 
their  indulgence,  may  prevent  his  behaving  rude 
to  their  face.  But  at  the  same  time  he  deter- 
mines to  allow  himself  greater  liberties  than  they 
incline  to  give  him.  And  the  parents  must  be 
either  very  inconsiderate  or  void  of  discernment, 
not  to  foresee  the  fatal  tendency  of  such  beha- 
viour, unle;^s  the  Lord  prevent  it.  For  though 
his  connexions  may  be  of  the  politer  sort,  and 
his  gratifications  fashionable,  his  folly  is  no  less 
evident,  and  his  destruction  no  less  certain. 

There  are  others  v/ho  are  ruder  in  their  beha- 
viour, and  more;  open  and  aSrontive  h\  tteir  dis- 
2  B 


202       THE  CHARACTER  OF  A  FOOLISH  SON* 

obedience  to  their  parents ",  who  treat  them  with 
tinkindness  to  their  faces,  and  resolutely  deter* 
mine  to  gratify  their  passions. 

In  such  cases,  the  parents  are  made  to  endure 
many  hours  of  dejection^  They  sit  together  and 
mutually  bewail  their  foolish  son  ;  and,  in  the 
bitterness  of  their  souls,  are  almost  ready  to  wish 
that  he  had  never  been  born. 

Could  the  disobedient  to  parents  know  the 
heart-rending  expressions  which  his  conduct  oc- 
casions, or  the  many  solitary  hours  which  the 
afflicted  parents  pass  together  on  his  account, 
his  heart  must  be  like  adamant  not  to  relent. 

The  folly  of  such  a  conduct  must  become  ob- 
vious to  all  who  duly  consider, 

(1.)  That  the  parents  have  trodden  the  path  of 
life,  and  by  experience  have  learned  the  dangers t0 
which  their  children  are  exposed  :  consequently, 
like  the  skilful  pilot,  are  qualified  to  direct  them. 
That  mariner  must  be  deemed  a  mad  man,  or  at 
least  very  rash  and  imprudent,  who,  arriving  on 
a  dangerous  coast,  with  which  he  is  unatquaint- 
ed,  should  refuse  the  directions  of  one  who 
knows  •  every  place  of  danger.  Greater  is  the 
folly  of  those,  who,  though  young  and  inexperi- 
enced, rush  on  in  their  own  way,  regardless  of 
the  advice  of  parents. 

(2.)  Nor  is  their  folly  less  apparent  in  thus  re- 
jecting parental  instruction,  when  we  consider, 
that  the  parents  are  not  only  qualified  by  experi- 
ence to  guard  them  against  the  hazards  of  the  pres- 
ent life;  but  that  all  their  instructions  arise  from 
the  warmest  and  most  sincere  affection,  which 
has  been  largely  treated  of  in  a  former  part 
of  this   discourse.     Hence    theii*    advice   is    th« 


THE  CHARACTER  OF  A  FOOLISH  SON.        QQB 

effect  both  of  knowledge  and  of  love.  What 
consuminate  folly  and  base  ingratitude,  then, 
are  those  children  chargeable  with,  who  turn  a 
deaf  ear  to  all  that  parents  can  say  unto  them  ! 

(3.)  They  also  pour  contempt  on  the  solemn 
directions  of  God  himself,  who,  in  both  the  Old 
apd  New  Testament,  has  taught  the  duty  of  filial 
obedience.  "  Children,  obey  your  parents  in 
the  Lord  5  for  this  is  right."  The  same  exhor- 
tation is  repeated  elsewhere  in  the  inspired  writ- 
ings. He  then  who  despises  the  word  of  the 
Lord,  in  this  respect,  not  only  discovers  the 
badness  of  his  heart,  but  exposes  himself  to  that 
curse  which  shall  fall  on  the  heads  qf  the  dis- 
obedient. 

(4.)  The  folly  of  such  must  be  farther  evident, 
while  we  consider  the  ruinous  tendency  of  this 
vice.  It  must  be  taken  for  granted,  from  that 
near  and  agreeable  connexion  which  subsists 
between  the  parent  and  the  child,  that  he  will 
wholly  consult  his  benefit ;  advise  him  to  noth- 
ing that  shall  disserve  his  reputation  or  interest, 
4ior  lay  him  under  any  unnecessary  restraints. 
If,  therefore,  the  child  rejects  the  parent's  instruc- 
tions, it  must  be  that  he  may  indulge  himself  in 
things  forbidden  and  injurious.  In  consequence 
of  which,  he  lays  himself  open  to  numberless 
temptations,  and  there  is  every  reason  to  fear 
his  ruin.  For  when  necessary  restraint  is  re- 
moved, he  will  be  likely  to  be  hurried  by  the 
impetuosity  of  his  passions  into  every  ex- 
treme. Several  times  did  I  hear  the  late  un- 
happy youth  declare,  that  had  he  regarded  the 
advice  of  a  tender  mother,  he  should  not  have 
come  to  such  an  awful  end.     Nor  was  he  the 


204       THE  CHARACTER  OF  A  FOOLISH  SON. 

first,  who  reflected  on  himself  for  his  disobedi- 
ence to  parents. 

2.  He  certainly  is  a  foolish  son,  v/ho,  aided  by 
his  companions,  endeavours  to  persuade  himself 
that  Christianity  is  a  fiction. 

The  cause  of  infidelity  has  many  friends ; 
some  of  whom  are  to  be  found  among  persons 
of  different  ages,  and  characters.  Their  number 
probably  is  much  greater  than  it  appears  to  be. 
For  every  deist  is  not  willing  to  be  known  :  he 
fears  a  discovery,  lest  he  should  suffer  in  interest 
or  reputation :  but  when  he  has  a  proper  op- 
portunity, he  throws  of  his  disguise,  and  can 
lampoon  revealed  religion  as  fast  as  any  of  the 
company.  "  And  wherever  such  men  fall  i^ 
with  the  youth  of  froward  spirits,  and  more 
liberal  education  ;  they  bend  all  their  arts  to  cor- 
rupt their  minds,  which  are  often  too  easy  in  re- 
ceiving ill  impressions  ;  especially  when  the  baits 
are  dressed  with  wanton  jollity  and  good  humourj^ 
and  the  plausible  pretext  of  free-thinking."  Nor 
will  deism  want  friends,  so  long  as  the  human 
mind  remains  in  its  present  sinful  condition. 
Yet  the  folly  of  this  cause  is  now  evident,  and 
will  be  more  fully  displayed  at  a  future  period. 

(1.)  What  folly  must  it  be  to  reject  Chris- 
tianity, without  a  better  religion  in  its  stead  ; 
and  who  would  not  reject  it,  could  a  better  be 
found  ?  I  mean  a  religion  more  honorary  to 
God,  and  more  safe  for  man  ?  But  amidst  all 
those  who  have  opposed  Christianity,  and  have 
been  nibbling  at  that  glorious  system  of  divine 
truth,  where  is  the  man  who  has  paved  the  way 
for  the  rejection  of  it,  by  substituting  a  better  in 
its  place  ? 


THE  CHARACTER  OF  A  FOOLISH  SON.        2@5 

The  Christians  are  now  made  to  bear  the  im- 
putation of  weakness  or  wickedness,  for  their 
attachment  to  the  rehgion  of  Jesus  Christ  ;  but 
should  they  abandon  it,  without  a  better  in  its 
stead,  they  might  justly  be  looked  upon  as  con- 
summate  fools. 

Great  swelling  words  have  been  used  by  free- 
thinkers, concerning  the  religion  of  nature  and 
the  Ught  of  reason,  as  a  sufficient  guide  to  duty 
and  happiness  J  to  judge  rightly  of  which,  I 
know  of  no  more  reasonable  and  concise  method 
than  to  consult  the  state  of  the  heathen  world. 
By  such  conduct,  we  are  soon  made  acquainted 
with  the  true  condition  of  human  nature,  un- 
assisted by  revelation.  The  Greeks,  with  ail 
their  learning,  had  lords  many  and  gods  many, 
and  worshipped  for  gods  the  work  of  men's 
hands.  They  had  a  religion,  but  it  was  filled 
with  idolatry  and  various  practices,  which  evi- 
dently proved,  that  the  light  of  nature  in  fallen 
man  is  by  no  means  a  sufficient  guide  to  duty 
and  happiness  ;  and  I  cannot  but  think,  that  the 
more  v/e  look  into  the  condition  of  the  different 
heathen  nations,  the  more  fully  will  the  necessity 
of  a  divine  revelation  appear. 

(S^.)  What  folly  must  those  men  be  guilty  of, 
who  reject  Christianity,  'without  being  able  to 
disprove  a  single  truth  or  fact  ? 

"  Do  they  not  daily  hear,  from  the  holy  scrip- 
tures, and  the  doctrines  of  Christianity,  of  an 
eternity,  either  of  happiness  and  solacing  joys,  or 
of  misery  or  torments,  which  is  to  begin  when 
this  frail  life  doth  end  ?  Now  can  these  men  of 
jollity  give  any  demonstrative  evidence,  that  in 
the  event  thev  shall  not   reallv  find  it   so  ?  Can 


206       THE  CHARACTER  OF  A  FOOLISH  SON. 

they  prove  from  their  principles  of  self-evidence, 
that  these  are  only  amusing  whims,  melancholy 
dreams,  or  scare-crows  and  bug-bears,  to  frighten 
them  from  their  sinful  pleasures,  and  disturb 
their  carnal  repose  ?  No  :  though  they  are  daring 
enough,  yet  they  have  not  the  confidence  to  pre* 
tend  to  this. 

"  And  ought  not  this  to  awaken  that  reason 
wherewith  men  are  endowed,  at  least  to  ponder 
deliberately  the  weighty  arguments  of  moral  evi- 
dence for  the  truth  of  Christianity,  with  all  the 
impartiality  they  can  ?  If  there  is  an  hereafter, 
in  which  all  must  be  sharers  eternally,  either  of 
the  greatest  felicity,  or  the  most  dreadful  mis- 
ery ?  if  this  is  confidently  affirmed,  cm.  the  one 
hand,  by  wise  and  good  men,  who  profess  a 
full  conviction  of  it ;  and  on  the  other  hand, 
there  is  no  pretended  evidence  that  it  is  not,  or 
cannot  be  so  ;  is  not  the  very  possibility  of  this 
enough  to  awake  their  inquiry  ?''* 

To  deny  the  truth  of  Christianity,  without 
proving  it  to  be  false,  surely  is  not  all  that  we  are 
to  expect  from  a  set  of  men,  who  mean  to  be 
thought  the  most  profound  reasoners. 
^  Can  these  men  really  prove  that  there  never 
was  such  a  person  as  Jesus  Christ,  who  made  his 
appearance  near  eighteen  hundred  years  since  r 
or,  that  the  characters  of  Matthew,  Mark,  Luke, 
John,  Paul,  &c.  were  fictitious?  or,  that  the 
former  was  not  crucified  on  mount  Calvary,  and 
that  the  latter  never  were  his  disciples  ?  or,  if 
they  admit  that  such  persons  might  have  been, 
can  they  prove  that  they  were  a  band  of  deceiv- 
ers ?  and  that  the  writings  which  bear  their  re- 
spective names  are  fallacious  ? 

*  West's  Introduct.  to  the  Evidence  of  the  Christian  Rcligijjn. 


THE  CHARACTER  OF  A  FOOLISH  SON.        207 

Till  this  is  done,  it  must  be   the  highesyt  folly 
to  reject  Christ  and  his  religion  : 

(3.)  Especially  when  we  consider  that  he  who 
lets  go  Christianity,  is  in  danger  of  falling  into 
absolute  scepticism,  or  of  doubting  about  every 
thing  that  does  not  come  within  his  own  notice. 
For  in  rejecting  the  religion  of  Christ,  we  reduce 
our  creed  to  very  few  articles.  If  we  disbelieve 
the  truth  of  Christianity,  we  deny  that  there 
ever  were  such  persons  as  Christ  and  his  apostles ; 
that  there  are  either  good  or  evil  angels,  heaven 
or  hell,  the  resurrection  of  the  dead,  and  a  day 
of  judgment.  And  many  have  doubted  of  the 
immortality  of  the  soul ;  which,  if  they  have 
been  unwilling  to  let  go  entirely,  they  have,  how- 
ever, found  their  minds  at  a  loss  to  conceive  of 
it,  or  to  give  credit  to  it.  And  should  such  per- 
sons proceed  so  far  in  their  infidelity  as  to  doubt 
whether  there  is  a  God,  it  would  not  he  surpri- 
sing. We  are  told  that  Dr.  Tindal  died  with 
this  awful  sentence  in  his  mouth,  "  If  there  is  a 
God,  I  hope  he  will  have  mercy  on  me."  This 
is  a  doubt  unworthy  of  a  heathen.  What  hap- 
pened to  him  may  happen  to  other  infidels  ;  for 
he  who  lets  go  Christianity  sinks  at  once  into  a 
horrid  abyss  j  and  finds  himself  enveloped  in 
douds  and  darkness. 

(4.)  I  shall  only  add  here,  that  it  must  be  the 
highest  folly  in  any  persons  to  reject  Christianity, 
seeing  it  furnishes  us  with  the  best  rules  for  mor- 
al conduct,  administers  sufficient  supports  undei' 
the  heaviest  afflictions  of  the  present  life,  and  in 
tlie  important  hour  of  death. 

The  practical  principles  of  revealed  religion  are 
many :  it  may  suffice  to  mention  the  followinir^ 
viz.  ''  Thou  shah  ]qvc  the  Lord  thv  God  with  ic 


208        THE  CHARACTER  OE  A  FOOLISH  SOX. 

thy  heart,  and  mind,  and  soul,  and. strength ; 
and  thy  neighbour  as  thyself."  Supreme  love 
to  God,  and  a  due  regard  to  our  neighbour,  will 
always  have  an  important  influence  on  our  prac- 
tice, by  leading  us  to  seek  to  please  the  former, 
and  to  relieve  the  latter.  Our  duty  ia  the  last 
respect  is  taught  in  the  most  striking  manner  by 
the  account  Christ  has  given  us  (Luke  x.)  of  a 
good  Samaritan,  who  met  with  a  certain  man 
on  his  way  from  Jerusalem  to  Jericho,  who  had 
fallen  among  thieves,  by  whom  he  had  been  treat- 
ed in  the  most  cruel  manner,  and  left  half  dead. 
The  Samaritan  no  sooner  came  were  he  w^as,  than 
his  humane  heart  glowed  with  com.passion,  and 
he  lent  him  every  help  in  his  power  ;  upon  which 
Christ  thus  addressed  the  person,  whose  inquiry 
occasioned  the  repetition  of  this  sacred  story—-' 
"  Go  thou,  and  do  likewise."  Thus,  while  the 
adorable  Redeemer  severely  censures  the  Priest 
and  Levite,  from  whom  a  kinder  conduct  might 
have  been  expected,  he  Jiighly  commends  the 
friendly  behaviour  of  the  Samaritan,  and  recom- 
mends him  as  worthy  of  imitation. 

We  have  also  a  concise,  but  complete  system 
of  ethics  in  the  following  short  passage  ;  "  As  ye 
would  that  men  should  do  to  you,  do  ye  to  them 
likewise."  We  are  farther  taught  to  do  justly, 
to  love  mercy,  and  to  walk  humbly  with  God ; 
to  do  good  to  all  men  ;  to  shun  every  vice,  and 
to  practise  every  virtue  ;  to  feed  the  hungry,  and. 
clothe  the  naked  ;  and  to  obey  civil  rulers  when* 
they  are  the  ministers  of  God  for  good.  In  a 
word,  such  are  the  rules  laid  down  in  the  holy 
scriptures  for  the  government  of  life,  that  they 
will,  when  duly  observed,  lead  us  to  the  most  re- 


THE  CHARACTER  OF  A  FOOLISH  SON.        209 

fined  morality  ;  I  must  therefore  observe,  in  the 
words  of  another,  that  the  Christian  religion  is 
of  the  utmost  importance  to  all  orders  and  de- 
grees of  men  ;  and  that  the  greatest  service  that 
the  most  zealous  patriot  can  do  his  country,  is  to 
promote  the  faith,  and  thereby  encourage  the 
practice,  of  the  truly  divine  virtues  recommended 
by  Christ  and  his  apostles. 

Of  no  less  importance  is  revealed  religion  to 
believers  in  times  of  great  afflictions.  The  sup- 
ports which  arise  from  it  to  such  are  matters  of 
personal  experience,  and  therefore  are  a  kind  of 
internal  evidence  in  its  favour.  Yet  it  may  be 
observed,  that  the  following  truths,  which  are  ad- 
dressed to  our  understandings,  are  calculated  to 
give  such  supports  as  have  been  mentioned,  viz^ 
that  God,  by  a  general  and  particular  providence, 
governs  the  world  ;  that  no  events  are  casual ; 
but  that  all  things  are  directed  by  infinite  wis- 
dom, and  shall  terminate  in  the  glory  of  God, 
and  the  best  interests  of  his  people  ;  that  all 
things  now  work  together  for  good  to  them  who 
love  God ;  that  our  light  afflictions,  which  are 
but  for  a  moment,  work  for  us  a  far  more  ex- 
ceeding and  eternal  weight  of  glory,  &c.  If  these 
truths  are  really  believed,  they  tend  in  their  own 
nature  to  support  the  afflicted,  and  to  reconcile 
them  to  the  whole  of  the  divine  conduct. 

Nor  do  the  truths  of  Christianity  desert  believ- 
ers  in  the  important  hour  of  death,  but  in  many 
instances  have  enabled  such  to  exult  in  their  ex- 
piring  moments.  Here  1  might  call  In  a  cloud 
of  witnesses  ;  and  in  particular,  the  noble  army  of 
martyrs  rise  into  view,  to  testify  the  truth  of  the 
above  remark.  They  reckoned  that  the  sufi'er- 
2c 


210        THE  CHARACTER  OF  A  FOOLISH  SO^f. 

Ings  of  this  present  life  were  not  worthy  to  be 
compared  with  the  glory  which  they  believed 
would  be  revealed  in  them.     Nor  did  they  count 
their  lives  dear  unto  them,  that  they  might  finish 
their  course  with  joy,  and  lay  hold  on  eternal 
life ;  knowing  that  they  had  in  heaven  an  endur- 
ing subsfance.     The  firm  persuasion  that  their 
souls  should  pass  immediately  to  glory  upon  their 
separation   from  the   body,  and  that  the   body 
should  rise  again  in  the  resurrection  at  the  last  day, 
led  them  to  triumph  over  the  last  enemy,  saying, 
"  O  death,  where  is  thy  sting  ?    O  grave,  where 
is  thy  victory  ?  Thanks  be  to  God  who  giveth 
us  the  victory  through  our  Lord  Jesus  Christ." 
The  manner  of  the  great  Addison's  death,  as 
related  by  Dr.  Young,*  is  pertinent  here.  "  After 
a  long  and  manly,  but  vain  struggle  with  his  dis- 
temper, he  dismissed   his  physicians,  and  with 
them  all  hopes  of  life  :  yet  with  his  hopes  of  life 
he  dismissed  not  his  concern  for  the  living,  but 
sent  for  a  youth  nearly  related,  and  finely  accom- 
plished,  yet  not  above  being  the  better  for  good 
impressions  from  a  dying  friend.     He  came  ;  but 
life   now  glimmering  in  the  socket,  the   dying 
friend  was  silent.      After  a  decent  and  proper 
pause,  the  youth  said,  *  Dear  sir,  you  sent  for  me  ^ 
I  believe,  and  I  hope,  that  you  have  some  com- 
mands ;  I  shall  hold  them  most  sacred  !'  May  dis- 
tant ages  not  only  hear,  but  feel  the  reply  !    For- 
cibly grasping  the  youth's  hand,  he  softly  said, 
*  See  in  what  peace  a  Christian  can  die.'     He  spoke 
with  difficulty,   and   soon    expired.      Through 
grace  divine,  how  great  is   man  !.  Through  di- 
vine mercy,  how  stingless  death  I    Who  would 
HOC  thus  expire  ?" 

*  Conjectures  on  Original  Composition;' 


THE  CHARACTER  OF  A  FOOLISH  SON.        21 1 

T  the  rather  chose  to  mention  the  case  of  Mr. 
Addison,  because  his  character  is  so  well  establish- 
ed in  the  learned  world,  that  no  deist  will  have 
the  effrontery  to  charge  him  with  either  weak- 
ness or  ignorance. 

Upon  the  whole,  what  folly,  my  brethren, 
must  they  be  guilty  of,  who  reject  Christianity, 
seeing  it  is  of  infinite  importance  in  life  and  death. 
I  now  pass  to  observe, 

3,  That  he  is  a  foolish  s.on,  who  persists  in  the 
gratification  of  his  vicious  passions,  regardless  of 
the  consequences.  The  passions  in  their  original 
state  were  pure  and  regular  ;  but  by  reason  of  sin 
they  are  tumultuous  and  vicious ;  and  so  far  as  they 
have  influence,  lead  to  such  methods  of  conduct  as 
are  infinitely  odious  in  the  sight  of  God,  and  de- 
structive of  human  happiness.  An  enumeration  of 
the  vices  which  mankind  fondly  countenance  would 
produce  a  long  and  shocking  catalogue.  These 
are  commonly  placed,  by  the  vicious  themselvesj^ 
in  two  classes  ;  the  fashionable  and  the  sordid  , 
or,  the  vices  of  gentlemen,  and  those  of  the 
meaner  rank.  Men  of  character,  as  they  are 
called,  disdain  the  low  gratifications  of  the  vul- 
gar ;  but,  alas  !  pursue  methods  of  indulgence  no 
less  criminal  than  theirs. 

I  am  sorry  to  say  it,  but  it  is  too  notorious  to 
be  contradicted,  that  many  persons,  whom  God 
has  exalted  in  rank  and  fortune,  are  some  of  the 
warmest  abettors  of  the  cause  of  infidelity.  I 
would  be  far  from  throwins:  out  indiscriminate 
reflections,  knowing  that  there  are  not  wanting 
home  in  the  above  stations  v/ho  regjird  the  doc- 
trines of  Christ.  But  have  we  not  reason  to  be- 
lieve that  the  number  of  such  is  small,  compared 
with  those  who  treat  the  primitive  and  sclf-deny^ 


212       THE  CHARACTER  OF  A  FOOLISH  SON. 

ing  doctrines  of  the  cross  with  contempt  ?  Now 
what  sin  can  rise  higher  in  its  malignity  than 
unbelief  ?  "  He  that  believeth  not  God  hath 
made  him  a  liar."  Besides,  the  examples  of  such 
are  more  powerful  in  their  influence,  by  how 
much  the  more  they  are  exalted  in  life. 

The- folly  of  this  cause  I  have  endeavoured  to 
expose  in  some  preceding  reflections  ;  to  which 
may  be  added,  that  all  attempts  to  invalidate 
Christianity  or  to  lessen  its  authority,  so  far  as 
they  prevail,  are  injurious  to  society,  by  remov- 
ing those  restraints  which  are  necessarily  laid  on 
the  vicious  passions  of  men.  We  are  told  in  the 
holy  scriptures,  that  "  the  wrath  of  God  is  re- 
vealed from  heaven  against  all  ungodliness,  and 
unrighteousness  of  men.'*  And  in  many  places 
the  sins  are  mentioned,  which  expose  to  the 
wrath  of  God.  The  apostle  Paul  tells  us,  that 
*'  the  law  was  made  for  the  lawless  and  dis- 
obedient, for  the  ungodly  and  for  sinners,  for 
unholy  and  profane,  for  murderers  of  fathers 
and  murderers  of  mothers,  for  man-slayers,  for 
whoremongers,  for  them  who  defile  themselves 
with  mankind ;  for  men-stealers,  for  liars,  for 
perjured  persons,  and  if  there  be  any  other  thing 
that  is  contrary  to  sound  doctrine."  While 
these  declarations  are  received  as  divine,  they 
tend  to  curb  the  passions,  or  make  the  guilty 
tremble  after  their  indulgence.  But  deny  their 
authenticity,  and  persuade  yourselves  that  they 
are  the  mere  inventions  of  men,  intended  to 
keep  the  vulgar  in  order,  and  the  flesh-pleasing 
doctrine  follows,  that  God  made  us  with  these 
passions,  and  meant  that  we  should  indulge  them, 
else  why  did  he  implant  them  ?     Thus  making 


THE  CHARACTER  OF  A  FOOLISH  SON.        213 

no  distinction  between  the  passions  in  their  ori-. 
ginal  and  in  their  present  state,  the  restraints 
of  conscience  are  thrown  off,  and  a  door  opened 
to  live  as  a  bad  heart  dictates. 

The  profanation  of  the  name  of  the  infinite 
Jehovah,  who  is  exalted  above  all  blessing  and 
praise,  is  extenuated  into  a  mere  peccadillo,  a 
very  small  fault ;  if  not  a  lawful  use  of  language  ; 
though  it  is  expressly  declared,  that* God  "will  not 
hold  him  guiltless,  that  taketh  his  name  in  vain^" 
So  common  is  this  vice,  that  the  name  of  God  is  ap- 
pealed to  or  made  use  of  on  the  most  trifling  occa- 
sions ;  and  damnation  is  often  imprecated  on  a 
friend  or  intimate,  with  all  the  air  of  good  humour. 

Gaming,  however  connected  with  a  train  of 
evils,  is  abundantly  practised  ;  for  which  none 
have  a  greater  thirst  than  youth.  In  the  first 
place  it  may  be  justly  said  to  be  an  abuse  of 
time,  as  a  prevailing  fondness  for  it  often  leads 
to  a  neglect  of  business  ;  not  only  so,  but  in 
many  instances  to  excessive  drinking.  For  it 
would  be  a  very  dry  entertainment  indeed  for 
gamesters  to  have  neither  bowl  nor  glass  ;  and 
a  thousand  to  one,  if  these  are  not  used  too  freely. 
Nor  are  we  without  instances  of  such  as  have 
spent  their  fortunes  at  a  gaming-table,  and  there- 
by brought  themselves  and  families  into  the 
most  necessitous  condition.  When  this  is  the 
case,  and  poverty  comes  on  like  an  armed  man, 
is  there  not  the  utmost  dano-er,  that  the  methods 
of  dishonesty  will  be  fallen  upon  to  repair  a 
ruined  fortune  .?  You  cannot  but  have  heard  of 
persons  reputably  descended  and  liberally  edu- 
cated, who,  having  been  ruined  by  gaming,  and 
other  vices,  have  finally  been  guilty  of  forgery, 
house-breaking,  or  highway  robbery,   and  have 


214        THE  CHARACTrlR  OF  A  FOOLISH  SON. 

made  their  exit  in  an  infamous  manner  ;  or  who^ 
through  the  interest  of  their  friends,  have  had 
their  lives,  upon  condition  of  perpetual  banish- 
ment. However  some  may  sneer  at  this  obser. 
nation,  it  is  indisputably  certain,  that  vice,  as  to 
the  present  life  as  well  as  the  future,  has  undone 
multitudes.  He  then  must  be  guilty  of  the 
highest  folly,  who  will  run  every  hazard  for  the 
sake  of  vicious  indulgence. 

Nor  will  I  forbear  to  mention  on  this  occasion, 
that  there  are  many  who  would  have  us  think 
that  they  despise  a  mean  action,  or  have  a  mind 
too  great  to  be  guilty  of  one,  who,  notwithstand- 
ing, by  every  method  of  intrigue,  attack  female 
chastity,  and  infamously  endeavour  to  prostitute 
it  to  their  own  vile  purposes.  In  what  respects 
are  such  persons  better  than  he  who  should 
present  a  pistol  to  your  breast,  and  demand  your 
money  ?  Both  are  robbers.  The  one  asks  for 
your  cash,  and  if  he  obtains  it,  the  loss  may  be 
repaired  ;  the  other  makes  an  attempt  on  your 
honour,  my  female  hearers,  and  if  it  is  lost,  can 
never  be  regained.  But  the  nature  of  the  sub- 
ject forbids  me  to  enlarge,  lest  I  should  put  that 
modesty  to  the  blush  which  is  the  ornament  of 
both  sexes.  The  works  of  darkness  dare  not 
appear  before  the  sun. 

Common  drunkenness,  lying,  contempt  of  the 
day  and  worship  of  God,  thieving,  &;c.  are  of  the 
number  of  the  vices  which  finish  the  character 
of  a  foolish  son,  and  make  him  a  grief  to  his 
father,  and  bitterness  to  her  who  bare  him  ;  the 
folly  of  which  must  become  obvious  to  all  who 
consider  their  contrariety  to  God,  and  destruc- 
tive tendency  with  respect  to  men.     By  these  iji- 


THE  CWARACTER  OF  A  FOOLISH  SON.        215 

iquities  Jehovah  is  offended,  his  anger  incurred, 
conscience  wounded,  poverty,  disease,  reproach 
and  death  brought  on.  Sin  indeed  promises  pleas- 
ure, but  ends  in  pain  j  for  "  the  wages  of  sin 
is  death." 

Let  us  now  pass  to  some  reflections  on  the  sub- 
ject. 

1.  Parents,  we  ought  always  to  bear  in  mind 
the  important  duties  which  we  owq  to  our  chil- 
dren. They  are  parts  of  ourselves,  and  stand  in 
an  intimate  and  dear  relation  to  us.  And  from 
the  strong  affection  which  we  have  for  them,  we 
cannot  but  be  interested  in  all  their  conduct ; 
mourn  when  they  mourn,  and  rejoice  when  they 
rejoice.  They,  with  us,  are  candidates  for  im- 
mortality. Hence  while  we  consult  their  present- 
happiness,  we  bhould  be  supremely  desirous  of 
their  future  felicity.  What  if  they  should  gain 
the  whole  world,  and  lose  their  souls,  what  can 
they  give  in  exchange  for  their  souls  ?  Our  care 
for  their  bodies  should  always  be  exceeded  by  a 
concern  for  their  future  well-being ;  and  those  oi 
us  who  know  what  real  religion  is,  will  certainly 
be  supremely  desirous  that  they  may  be  saved:* 
Nor  can  we  discover  our  affection  for  them  in  a 
more  proper  manner  than  by  attending  to  the 
sacred  exhortations,  such  as  "  Train  up  a  child  iu 
the  way  that  he  should  go,  and  when  he  is  old 
he  will  not  depart  from  it.''  Or,  as  St.  Paul  has 
it,  "  Ye  fathers,  provoke  not  your  children  to 
wrath  ;  but  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord."  It  is  our  indispensable 
duty  to  endeavour  to  lay  before  them  their  ruin 
by  sin,  and  the  only  way  of  salvation  through  Je- 
sus Christ  ;  to  caution  tliQin  a'jciiiust  the  vices  oX 


216      THE   CHARACTER  OF  A  FOOLISH  SO.W 

the  day  and  place  in  which  they  live  ;  and  to  la- 
bour to  convince  them  of  the  fatal  tendency  of 
sinful  gratifications.  But  we  should  be  particu- 
larly careful  in  all  our  instructions,  not  to  feed 
that  principle  of  self-dependence,  which  is  natural 
to  the  proud  heart  of  fallen  man.  To  sap  the 
very  foundation  of  this  temper,  it  is  neces' 
sary  to  lay  before  them  the  spirituality  and  ex- 
tent of  the  divine  law,  as  reaching  to  the  sins  of 
their  hearts,  and  condemning  them  for  a  single 
failure  ;  and  on  the  other  hand  to  exhibit  the 
divine  Jesus  in  his  glory,  person,  love,  fullness, 
and  sufficietit  redemption  ;  explaining  the  nature 
and  necessity  of  faith  and  repentance,  which  are 
so  connected  in  the  plan  of  salvation,  as  that  no 
sinner,  remaining  in  unbelief,  can  enjoy  the  con- 
solation that  there  is  in  Christ  now,  or  finally  en-" 
ter  into  the  kingdom  of  heaven. 

Let  us  accompany  family  instruction  with  a 
life  and  conversation  becoming  the  gospel ;  for 
example  has  a  powerful  influence  ;  and  follow  all 
with  prayer  to  God,  that  they  may  be  translated 
out  of  darkness  into  marvellous  light.  It  is  in 
this  case,  as  in  the  public  dispensation  of  the  gos- 
pel, that  "  God  giveth  the  increase."  Nor  should 
religious  parents  be  discouraged  from  a  due  dis- 
charge of  their  duty  by  the  seeming  security  or 
inattention  of  their  children ;  for  God  can  re- 
move the  most  deep- rooted  enmity,  dispel  the 
grossest  ignorance,  and  reclaim  the  most  aban- 
doned prodigal.  ''  When  he  Vv^orketh,  who  shall 
let  it  ?"  Animated  by  this  consideration,  we 
should  diligently  attend  to  family,  religion,  the 
importance  of  which  cannot  be  called  in  question 
by   any  who  admit  the  truth  and  influence  oi 


THE  CHARACTER  OF  A  FOOLISH  SON.        21? 

Christianity  as  it  respects  the  present  Kfe,  and  as 
it  opens  the  most  glorious  prospects  to  believers 
beyond  the  grave. 

It  is  probable  that  the  preceding  remarks  flash 
guilty  conviction  in  the  faces  of  unbelieving  pa- 
rents, who  may  now  be  ready  to  say.  As  for  us, 
we  have  only  been  concerned  for  our  children  or 
ourselves,  with  respect  to  the  present  life.      Hav- 
ing contemned  the  gospel  of  Christ,   and  treated 
it  with  entire  neglect,  we  have  only  been  thought- 
ful, what  we  should  eat,  what  we  should  drink, 
and  wherewithal  we  should  be  clothed.     The  sal- 
vation of  our  own  souls,  or  of  the  souls  of  our  chil- 
dren, has  been  but  seldom  thought  of.     Why  so, 
ye  heads  of  families  ?    Is  the  present  more  impor- 
tant than  the  future  ?    Is  a  short  life  on  earth  of 
more  consequence  than    an    eternity   hereafter  ? 
No ;  for  it  is  a  dictate  of  reason,  that  the  greater 
good   should   always  be   preferred   to   the   less. 
Why  then  this  unreasonable  and  wicked  conduct  ? 
Ye  unhappy,  unbelieving  parents,   your  conduct 
arises  from,  and  is  an  evidence  of  that  depravity 
of  heart,  which  many  of  you   are  unwilling  to 
admit.     Nor  need  we  be  at  any  loss  to  prove  the 
total  corruption  of  the  human   mind,  while  we 
attend  to  the  conduct  of  men.     By  their  fruit 
you  may  know  them.      For  he  who  pours  con- 
tempt on  Christ  and  his  religion,  or  treats  them 
with  indifference,  is  most  certainly  an  enemy  in 
his  mind,  by  wicked  works,  to  God.     Glad  shall 
I  be,  should  the  Spirit  of  truth  fasten  a  just  sense 
of  your  real  condition  on  your   minds,  and   take 
of    the  things  of  Jesus    and   show  tliem    unto 
you.       An     alteration    in    temper    and    conduct 
would  in  consequence  thereof  instantly  take  pla^e. 


118       THE  CHARACTER  OF  A  FOOLISH  SON'.- 

Then  the  world  and  all  its  good  things  woul* 
appear  to  be  but  vanity,  and  Christ  and  his  re-^ 
ligion  become  the  one  thing  needful  for  your- 
selves and  children. 

2.    Those  parents,  whose  children  behave  with 
duty  and  affection  towards  them,  and  who  are 
in  many  respects  their  comfort,  will  permit  me 
to  congratulate  them  on  so  great  a  blessing.     If 
"  a  foolish  son  is  a  grief  to  his  father,  and  bit- 
terness to  her  who  bare  him,"  how  great  a  pleas- 
ure must  result   from  children  of  an   opposite 
character  1    Such  youth  there  are,  who  entertain 
the  tenderest  regard  for  their  parents ;    feel  for 
them   in    every   difficulty,   and  yield   the    most 
cheerful  obedience  to  every  just  command  ;  who 
carefully  study  their  parents'  ease  and  interest, 
and   shun  those  things,  which  they  apprehend 
will  occasion  grief.      How  commendable  is  the 
conduct  of  such,  and  how  happy  the  parents  who 
are  in  such  a  case.     But  what  an  unspeakable  ad- 
dition must  it  be  to  the  godly  parents'  happiness, 
to  have  reason  to  think  that  their  children  are 
really  acquainted  with  Jesus  Christ  and  his  divine 
religion.     This  is  a  blessing  inexpressibly  great, 
and  when  rightly  viewed,  fills  the  parents'  hearts 
with  humility  and  gratitude.     Now  no  fears  of  a 
future  endless  separation  rack  their  minds ;    but 
they  dwell  together  as  in  the  fear  of  God,  and 
rejoice  in  hope  of  eternal  blessedness.     Knit  by 
the  ties  of  nature  and  religion,  they  become  one 
in  the  most  intimate  sense,  and  mutually  contri- 
bute to  each  others'  felicity.     Happy  parents,  and 
happy  children,  when  both  can  rejoice  in  God 
their  Saviour. 

Alas  !  says  some  aged  father,  or  almost  broken- 
hearted mother,  this  is  not  my  ca^e.      Mine  is  a 


THE  CHARACTER  OF  A  FOOLISH  SON.  119 

foolish  son,  and  has  been  a  grief  to  me  all  my 
days.  He  is  a  prodigal ;  profane,  disobedient ; 
determined  to  gratify  his  passions^  come  what 
may.  Your  condition,  O  afflicted  parent,  is  griev- 
ous. May  the  Lord  support  you  under  this  hea- 
vy trial,  and  in  his  own  time  make  the  prodigal 
return.     All  things  are  possible  with  God. 

3.  It  may  be  that  some  such  prodigal  is  here  to- 
day. If  &o,  I  hope  conscience  has  been  awake, 
and  engaged  to  point  you  out,  as  Nathan  did  Da- 
vid, "  Thou  art  the  man."  You  trample  on  the 
most  delicate  and  sincere  affection  ;  you  violate 
the  most  solemn  obligations ;  you  are  guilty  of 
the  basest  ingratitude  to  your  parents  ;  you  des- 
pise the  sacred  declarations  of  the  God  who  made 
you  ;  you  contemn  the  Lorci  of  life  and  glory, 
and  are  rushing  on,  in  the  greatest  haste,  to  final 
and  everlasting  destruction.  The  way  in  which 
you  are  may  seem  right  to  your  carnal  minds, 
but  the  end  thereof  will  be  the  ways  of  death, 
Sin  has  undone  many  1  A  late  melancholy  in- 
stance is  yet  fresh  in  vievv^.  On  Tliursday  last 
many  of  you  were  spectators  of  the  shameful  death 
of  a  youth  in  all  his  bloom  and  vigour.  Would 
to  God,  that  his  awful  end  might  prove  a  useful 
warning  to  the  sons  of  vice  !  lie  seldom  thought, 
while  pursuing  his  base  conduct,  what  would  be 
the  issue  ;  and  when  he  did,  the  devil  and  his 
lusts  prevailed  against  every  remonstrance  of  con^ 
science.  He  has  descended  to  the  grave  with  ig- 
nominy, and  was  at  last  obhged  to  say,  "  What 
fruit  have  I  in  those  things,  whereof  1  am  now 
ashamed  ?"  May  others  see  and  fear,  and  do  no 
more  so  wickedly. 

4.    Such  awful  instances,  among  other  impor. 
it-ant  considerations,  may  tend  tg  calm  the  minds 


220        THE  CHARACTER  OF  A  lOOLISH  SOW 

of  parents,  and  check  their  immoderate  sorrow^ 
when  the  Lord  is  pleased  to  take  away  their  chil- 
dren in  infancy.  Had  their  lives  been  spared, 
who  can  tell  what  methods  of  conduct  they  would 
have  chosen,  or  what  end  they  would  have  made  ? 
They  might  have  acted  the  part  of  foolish  chil- 
dren, and  have  brought  their  parents  to  the  grave 
in  sorrow.  If  the  Lord  has  seen  it  best  to  re- 
move them,  we  may  be  satisfied  that  his  way  is 
perfect,  and  that  all  his  conduct  is  ordered  by  in- 
finite wisdom.  Besides,  they  are  taken  from  the 
evil  to  come. 

Here  I  should  have  finished  the  discourse  ;  but 
having  been  warmly  solicited  by  a  number  of  my 
friends,  after  the  execution  of  the  unhappy  youth, 
to  satisfy  them  and  others  respecting  the  state  of 
the  prisoner's  mind  as  it  appeared  to  me  during 
his  confinement,  and  to  give  them  some  account 
of  the  conversation  which  we  had  together  as  we 
walked  from  the  prison  to  the  gallows,  I  con- 
sented to  add  the  following  account  of  the  mat- 
ter, in  which,  as  far  as  I  can  trust  my  memory, 
I  have  truly  represented,  and  made  use  of  the 
prisoner's  own  expressions,  w^hich  I  have  distin- 
guished by  single  commas. 

After  his  condemnation,  there  was  a  remarka- 
ble concern  for  him  on  the  minds  of  many  of 
the  children  of  God,  both  ministers  and  private 
Chriotians,  who  seemed  to  be  favoured  with  an 
uncommon  spirit  of  prayer  for  his  salvation. 
Many  supplications  ascended  to  the  God  and 
Father  <;/  our  Lord  Jesus  Christ  from  day  to  day 
for  poor  Ames,  that  he  miglit  be  a  monument 
of  sovereign  mercv,  and  die  in  faith.     Nor  was 


THE  CHARACTER  OF  A  FOOLISH  SOxN.        22  ^ 

this  the  only  way  in  which  they  discovered  their 
real  regards  for  him.  He  was  visited  by  my  fath- 
ers and  brethren  in  the  ministry,  of  both  town 
and  country,  and  by  many  private  Christians  of 
different  denominations.  Kindnesses  were  shewn 
him  from  various  quarters  ;  nor  was  he  insensible 
of  his  obligations  to  his  benefaclors. 

Having  received  a  message  from  him,  acquaint- 
ing me  that  he  desired  a  visit,  I  went  to  see  him, 
and  found  him  seemingly  stupid,  with  but  little 
to  say  ;  nor  did  he  appear  to  me  to  be  so  much 
affected  with  his  condition  as  a  condemned  mal- 
efactor, as  one  would  reasonably  have  expected. 
This  was  th.e  state  of  his  mind  the  hrst  visits  I 
made  him.  I  endeavoured  to  lay  before  him,  in 
as  plain  a  manner  as  possible,  the  nature  of  the 
divine  law,  under  which  he  was  as  a  man,  and  to 
the  curse  of  which  he  stood  most  justly  exposed 
for  his  transgressions  ;  knowing,  that  "  by  the 
law  is  the  knowledge  of  sin."  lie  owned  that 
he  was  a  great  sinner,  and  deserved  to  be  cast 
off ;  but  did  not  appear  to  have  any  proper  views 
of  his  sinful  nature  and  life. 

Some  days  after,  his  conscience  seemed  to  be 
in  some  measure  alarmed.  He  discovered  unusual 
uneasiness,  and  assured  me,  '  that  he  did  not 
know  what  to  do.  I  have  lived  such  a  life,  that 
I  can  have  no  hope  from  that,  that  God  will  have 
mercy  on  me.  And  my  time  is  so  short,  that  I 
can  do  no  good  works  to  go  to  heaven  by.* 
Thus  he  was  perplexed  ;  not  knowing  by  'what 
method  God  could  save  him.  An  attempt  was 
made  to  open  the  nature  of  the  gospel  to  him,  or 
the  way  of  salvation  through  the  complete  redemp- 
tion of  Christ  j  and  he  was  dired:ed  to  the  holy 


22f         TrtE  CHARACTER  OF  A  FOOLISH  SON. 

Scriptures,  as  containing  the  whole  will  of  God, 
respecting  both  the  ruin  and  recovery,  thje  law 
and  gospel. 

But  omitting  much  that  passed,  I  would  ob- 
serve, that  at  a  certain  time  I  found  him  in  keen 
distress  from  a  sense  of  his  sinful  condition ; 
when  he  declared  that  he  saw  himself,  yes,  said 
he,  '  I  feel  that  I  am  lost !  I  sometimes  think  that 
I  am  given  over  to  destruction,  and  that  there  is 
no  mercy  for  me.  I  am  undone  in  soul  and  body. 
If  I  go  to  the  place  of  execution  as  I  am  now, 
they  must  drag  me  like  a  bullock  to  the  slaughter. 
Oh,  must  I  die  so  ?  I  am  like  a  man  that  made  a 
great  fire,  and  then  run  right  into  it !  So  I  have 
done  ;  I  have  run  from  God,  and  must  be  damn- 
ed, if  God  won't  have  mercy  on  me !  May  I 
not  have  a  little  longer  time  than  is  now  fixed  ?' 
At  thib  time  he  appeared  to  have  very  clear  views 
of  the  justice  of  God  in  condemning  him,  should 
that  be  the  case.  '  I  see,'  said  he,  '  that  if  God 
could  damn  me  a  thousand  times,  he  would  be 
just  •,  1  never  did  any  thing  but  sin  against  him.' 
Thus  1  left  him,  confident  that  neither  men  nor 
angels  could  help  him  ;  and  that  God  would 
have  mercy  on  whom  he  would  have  mercy. 

In  this  distressed  state  of  mind  he  continued 
until  Friday  evening,  the  8th  of  October,  when, 
according  to  his  own  account  of  the  matter,  he 
was  unexpectedly  relieved  in  good  measure  from 
his  guilty  fears,  by  Ezek.  xxxvi.  26,  21.  "  A  new 
Iieart  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you  ;  and  1  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  an 
heart  of  fle.h,"  kc.  Upon  hearing  that  the  pris- 
oner appeared  easy  in  his  mind,  1  called  to  se^ 
Jiim,  being  desirous  to  know  what  was  the  occa- 


THE  CHARACTER  OF  A  FOOLISH  SON.        22S 

sion  of  it ;  and  not  without  fears,  lest  he  should 
compass  himself  with  sparks  of  his  own  kindling. 
Upon  conversing  with  him,  he  said,  ^  I  feel  my 
mind  peaceable  ;  such  a  peace  as  I  never  knew 
any  thing  of  in  my  life  before.  I  was  turning 
over  a  little  book  which  was  put  into  my  hands, 
and  cast  my  eye  on  these  words,  "  A  new  heart 
will  I  give  you,"  &c.  It  struck  me  :  it  came  as 
if  it  was  a  promise  to  me.  I  wanted  this  new 
heart ;  for  my  heart  was  bad,  bad  indeed.  This 
was  God's  promise.  I  knew  that  God  could 
not  lie  ;  and  therefore  if  I  would  not  believe  this, 
I  would  believe  nothing:.  I  was  now  sure  that 
God  could  give  me  a  new  heart.  Oh,  that  is 
what  I  most  wanted.  And  I  could  not  get  it, 
but  God  hath  let  me  see  that  he  gives  it.'  He 
said  several  things  about  the  grace  of  God  in  giv- 
ing a  new  heart,  a  right  spirit,  &;c.  and  particu- 
larly discovered  the  view  he  had  of  the  enmity 
of  his  own  heart  against  God,  in  the  following 
sentence  :  '  I  now  see  that  I  have  sinned  against 
God  all  my  life,  with  as  much  envy  as  ever  I 
killed  a  snake  ;  which  I  always  had  the  greatest 
hatred  to.*  He  at  this  time  spoke  of  his  former 
contempt  of  the  gospel  with  evident  sorrow,  and 
expressed  his  gratitude  to  all  those  wlio  had  vis- 
ited him,  with  a  view  of  making  him  acquainted 
with  the  way  of  salvation  through  Christ.  '  lliis,' 
said  he,  'I  never  knew  any  thing  of  before, 
though  I  have  always  lived  in  this  land  where 
the  gospel  is.'  From  the  time  mentioned  above, 
till  his  death,  he  had  much  to  say  about  the 
words  of  the  apostle  John,  "•  The  blood  of  Christ 
clcanseth  from  all  sin."  This  seemed  to  dwell  in 
his  mind  ;  and  on  this  truth,  he  assured  me,  he 
rested  all  his  hopes,  or  his  sgul,  guilty  a^  it  was. 


224        THE  CHARACTER  OF  A  FOOLISH  SON. 

The  Saturday  morning  before  his  death,  I  was 
with  him.  When  he  was  brought  into  the  room, 
I  observed  that  his  countenance  appeared  serene  ; 
rather  pleasant.  I  asked  him  how  he  did  as  to 
the  state  of  his  mind  ?  His  answer  was,  as  near  as 
I  can  recollect,  *  Comfortable :  I  want  to  be  with 
Christ ;   he  is  glorious,  and  I  am  sinful.' 

The  afternoon  before  his  execution,  I  found 
him  much  terrified  with  the  prospect  of  the  man- 
ner of  his  death.  He  trembled,  and  thus  express- 
ed himself ;  '  I  think  I  see  myself  hanging  up  be- 
fore the  people.'  But  this  fear  soon  subsided  ; 
and  at  his  own  desire,  he  had  three  Christian 
friends  to  spend  the  night  with  him ;  by  whom 
I  have  been  informed  of  his  behaviour  through 
the  night,  and  the  manner  in  which  they  employ- 
ed their  time. 

When  they  went  into  his  room,  he  had  the 
Bible  in  his  hand  ;  and  being  asked  how  he  was, 
he  said,  '  I  am  easy,'  and  began  to  read  the  3d 
chapter  of  John  ;  and  when  he  came  to  the  words 
of  Christ  concerning  the  new  birth,  he  stopped, 
and  testified  that  he  had  reason  to  think  that 
God  had  given  him  to  know  by  experience  what 
that  was  ;  said  several  things  respecting  his  view 
of  the  excellency  of  God,  and  the  evil  of  sin; 
and  thought,  as  far  as  he  knew  his  heart,  that 
he  did  love  God  for  his  own  worthiness,  and  hate 
sin,  because  contrary  to  God.  He  assured  the 
company  that  he  hated  his  own  evil  thoughts, 
and  wanted  to  be  freed  from  all  sin  ;  crying  out 
at  times,  '  If  I  am  not  right,  I  hope  God  will  put 
me  right.  I  see,'  said  he,  « that  if  I  could  be 
admitted  into  heaven  with  this  body  of  sin,  I 
could  not  be  happy.     I  know  I  must  be  like  God  j 


THE  CHARACTER  OF  A  FOOLISH  SON.        ^"£6 

i  must  be  holy/  He  slept  none  all  night,  and  at 
nmes  used  the  lollowing  expressions :  '  O  what 
should  I  do,  if  it  was  not  for  Jesus  Christ ;  won-  '' 
derful,  wonderful  goodness  and  Idve  of  God  \ 
How  have  we  sinned  against  him  1^  The  company 
prayed  with  him  alternately  ;  and  he,  at  their 
desire,  prayed  also.  In  his  address  to  God,  he 
appeared  sensible  of  his  unspeakable  guilt,  and 
affected  with  the  wonderful  way  of  salvation  by 
Christ  ;  and  earnestly  begged  that  the  Lord 
would  be  with  him  in  his  last  hours.  Nor  did 
he  forget  to  pray  for  his  friends  and  his  enemies. 
In  the  morning  he  declared  that  lie  had  a  pleasant 
night,  appeared  resigned,  and  bid  his  friend-? 
farewell  with  calmness^  never  expecting  to  sed 
them  on  earth  ao-ain* 

At  nine  o^clock  that  morning  (which  was  the 
day  of  his  execution)  at  his  request,  I  visited 
him  ;  found  him  solemn  and  composed,  consider- 
ing the  circumstances  m  which  he  was,  and  had 
much  conversation  with  him,  in  the  presence  of 
four  or  five  persons  of  serious  character.  His 
views  of  him.self,  and  of  redemption  by  Christ, 
were  the  same  as  are  mentioned  before  ;  there- 
fore it  is  needless  to  repeat  them.  At  this  time, 
he  more  than  once  said,  '  I  hope  I  am  right,  an^l 
shall  not  deceive  myself.  On  Christ  alone  I  rest  ^ 
if  I  perish,  I  will  perish  at  his  feet.' 

But  I  come  now  to  the  conversation  that  I  had 
tvith  him,  as  w^e  proceeded  in  solemn  pace  to  the 
place  of  death. 

About  tw^o  o'clock  he  came  out  of  the  prisoa 

yard,  attended  with  all  the  awful  formalities  of 

execution;    his  arms  pinioned,   and  the   halter 

about  his  neck,  following  the  cart  in  whi>:h  were 

2   £ 


226       THE  CHARACTER  OF  A  FOOLISH  SON"; 

his  coffin  and  the  ladder.     Gladly  would  I  have 
been  excused  from  this  painful  office  ;  but  the 
youth's  importunity,  and  a  sense  of  duty,  forbid 
ftie  to  decline  it.     I  therefore  stepped  up  to  him, 
and  thus  addressed  him  :   Ames,  how  do  you  feel 
under  your  present  circumstances  ?    The  answer 
was  not  a  little  surprising.     '  I  feel  composed. 
I  am  not  afraid.     What  can   make  me  feel  so  ? 
Could  it  be,  if  I  had  not  a  good  hope  ?'  This  nat- 
urally led  me  to  enter  upon  a  familiar  considera- 
tion of  the  nature  of  a  good  hope  ;  such  as,  that 
hope   is  the   expectation  of  enjoying   a  certain 
good  at  a  future  period  ;  that  a  good  hope  of 
eternal  life,  or  happiness   hereafter,  is  a  gift  of 
God  ;  that  it  has  for  its  foundation  the  right- 
eousness  of  Christ ;    that   the  man  who  has  a 
good  hope  has  been  made  sensible  of  his  guilt 
and  helplessness,  and  from  a  view  of  Christ  as 
the  ground  of  his  hope  has  been  enabled  to  fly 
to  him,  and  cast  himself  upon  him,  expecting  the 
blessing  hoped  for  wholly  as  a  free  gift,  he  be- 
ing unworthy,  and  having  nothing  to  bring  as 
a  price  in  his  hand ;    farther,  that  where  this  di- 
vine hope  is,  there  will  be  such  gracious  exercises 
of  mind  as  these  :    hatred   of  sin,  sin  of  heart 
and  life,  because  of  its  opposition  to  God  ;  z  pre- 
vailing desire  to  be  perfectly  free  from  all  sin, 
and  like  to  God  ;  with  much  to  the  same  pur- 
pose.    He  listened    with   a   solemn    attention ; 
jjind  when  I  had   done,  he  said — '  I  know   that 
there  is  no  other  salvation  but  Christ ;    on  him 
I  rest   my   soul,     and  think   1  can    say,  I  hate 
^in  because  God  hates  it,  and  do  long  to  be  made 
holy.     I  see  that  if  I  had  sinned    but  once,   and 
^ould  live  a  thousand  years,  and  pray  and  read 


THE  CHARACTER  OF  A  FOOLISH  hON.        227 

all  that  time,  I  could  not  make  amends  for  that 
one  sin.  I  can  have  no  hope  but  Christ.  If  ever 
I  enter  into  heaven,  it  will  be  by  the  free  grace 
of  God  :  it  can  only  be  by  the  mercy  of  God, 
because  I  never  did  a  good  thing  in  all  my  life. 
I  have  done  nothing  but  sin  against  God.' 

He  discovered  no  anxiety  about  his  body,  or 
the  death  he  was  to  die,  all  the  way  to  the  gal- 
lows, except  once  j  which  I  think  was  occasioned 
by  the  falUng  of  the  end  of  the  halter  from  un- 
der his  arm.  He  caught  it  up,  and  said,  '  Did  I 
ever  think  that  I  should  have  such  a  thing  about 
my  neck  r'  To  which  I  replied,  Ames,  how  could 
you  expect  any  thing  else  from  your  manner  of 
life  ?  Did  you  not  tell  me,  that  you  once  passed 
the  gallows  with  stoleji  goods  under  your  arm, 
and  thought  then  that  you  should  die  there,  if  you 
did  not  leave  off  stealing  ?  *  O  yes,  I  did.  True, 
true.  But  is  there  not  yet  hope  for  such  a  sinner  ? 
Is  not  the  blood  of  Christ  sufficient  to  cleanse  me 
from  all  sin  ?  On  that  I  trust.'  Several  times  by 
the  way,  he  affectionately  used  the  words  of  David, 
in  a  short  prayer  to  the  Lord  ;  "  Search  me,  0 
God,  and  know  my  heart ;  try  me,  and  know  my 
thoughts  ;  and  see  what  wicked  way  is  in  me,  and 
lead  me  in  the  way  everlasting  1"  I  also  observed 
him  breathe  out  his  soul  to  God,  as  we  walked, 
in  these  words — '  O  Lord,  make  me  holy.' 

I  asked  him  how  his  past  life  appeared  to  him ; 
to  which  he  said,  '  Bad,  bad  beyond  all  account ! 
My  sins  frighten  me,  they  are  so  many  and 
great.'  But  still  he  rested  on  that  sacred  declara- 
tion, "  tlie  blood  of  Christ  cleanseth  from  all  sin." 

He  asked  several  questions  about  the  way  of 
access  to  God  the  Father  through   Christ,    and 


228       THE  CHARACTER  OF  A  FOOLISH  SOX, 

concerning  the  distinction  between  the  Father 
and  the  Son,  Also,  whether  I  thought  that  the 
souls  of  the  wicked  at  death  would  appear  befora 
God,  to  receive  the  sentence  of  condemnation  ? 
or,  whether  they  would  immediately  pass  to  hell, 
and  wait  their  doom  at  the  day  of  judgment  ? 
To  all  which  1  answered  him.  The  questions 
were  asked,  and  the  answers  attended  to  with 
an  astonishing  composure. 

He  mentioned  with  astonishment  the  horrors 
of  conscience  he  had  been  under  at  a  certain  time 
while  in  prison  ;  expressed  his  wonder  at  God*^ 
goodness  to  him,  and  his  gratitude  also  that  he 
now  enjoyed  such  an  agreeable  ccmpcsure  of 
mind ;  and  would  ask,  '  How  can  it  be  f  I  hope  \ 
am  not  deceived  !' 

By  this  time  we  came  in  sight  of  the  gnllow*. 
I  designedly  took  no  notice  of  it,  but  watciicd  the 
prisoner  to  see  how  he  would  behave,  expecting 
that  the  sight  of  it  would  give  him  a  shock.  But 
he  looked  up,  and  said,  '  There  is  the  gallows  3 
and  I  shall  soon  know,  dear  Sir,  more  than  you/ 
I  asked  him  how  his  mind  was,  at  the  near  ap- 
proach of  dissolution.     '  I  feel  composed,'  said  he. 

We  were  now  hindered  from  conversing,  by 
the  pressing  of  the  multitude,  v/ho  were  all  de- 
sirous to  be  as  near  the  prisoner  as  possible. 
Upon  coming  under  the  gallows,  he  was  ordered 
to  get  into  the  cart  and  stand  up  while  the  war- 
rant for  his  exjecution  was  read  ;  after  which  he 
sat  down  on  his  coffin,  and  I  asked  him,  as  the 
solemn  period  was  at  hand  when  he  would  launch 
into  eternity,  how  things  appeared  to  him.  As 
for  his  heart  and  life,  he  declared,  shaking  his. 
hjE^d  at   the   same  time,,   tJiat   they  were  '  bad  5 


THE  CHx\RACrLR  OF  A  JbOOLISH  SO  In'.        229 

dKadful  bad ;  that  he  could  have  no  hope  if  it 
were  not  for  Jesus  Christ ,  but  that  he  thought 
there  was  infinite  safety  in  him.' 

I  asked  him,  whether  he  was  sensible  of  this 
tj^uth  respecting  Christ,  and  whether  he  had  rea- 
son to  think  he  could  trust  his  guilty  soul  on  him. 
He  answered,  <  O,  yes,  there  is  no  other  way  ; 
where  else  can  1  hope  ?  I  want  no  other  hope  ^ 
"  the  blood  of  Christ  cleanseth  from  all  sin."  O, 
that  I  may  be  right/  I  then  prayed  with  him, 
and  after  prayer  took  an  affectionate  leave  of  him. 
At  parting,  he  assured  me  that  his  mind  remained 
in  the  same  stated  I  then  retired  a  few  steps 
from  him,  leaving  him  to  the  exercise  of  his  own 
thoughts.  He  laid  his  head  on  his  coffin  for  some 
time,  then  kneeled  down  by  it,  and  prayed  softly. 
But  it  now  being^  within  fifteen  minutes  of  the 
time  fixed  for  his  execution,  he  was  ordered  to 
stand  upon  his  coffin.  He  obeyed  at  once.  Be- 
ing now  tied  up,  and  waiting  the  last  minute, 
he  addressed  the  people  in  a  few  words  :  '  Look 
at  me,  a  sight  enough  to  melt  a  heart  of  stone  j 
I  am  going  to  die  for  my  wickedness  :  but  the 
death  I  am  to  die,  is  nothing  compared  with  th(? 
death  of  Jesus  Christ  on  the  cross,  for  they  pier- 
ced his  hands  and  his  side  with  a  spear.  O  take 
warning  by  me.  If  you  were  my  own  brethren, 
near  to  me  as  my  own  soul,  I  could  only  tell  you 
to  beware  of  stealing,  swearing,  drinking,'  kc. 

He  asked  how  long  he  had  to  live  -,  and  being 
told,  he  addressed  himself  in  solemn  prayer  ta 
God.  Among  other  expressions  I  recollect  the? 
following  :  '  Lord,  have  mercy  on  me,  the  worst 
of  sinners.  I  can  only  stand  at  a  distance,  and 
say,  God  be  merciful  to  me  a  sinner.     Lord,  it  is 


^30        THE  CHARACTER  OF  A  FOOLISH  SON. 

better  to  trust  in  thee^  than  to  put  confidence  m 
man.  It  is  better  to  trust  in  thee,  than  to  pu't  con- 
fidence in  princes.  If  I  perish.  Lore!  Jesus,  I  will 
perish  at  thy  feet ;  but  the  blood  of  Jesus  Chrfst ' 
cleanseth  from  all  sin.'  There  were  many  other 
expressions  which  he  used  in  this  his  last  address 
to  God,  that  appeared  to  me  really  suitable  to 
his  case.  He  again  asked  how  long  he  had  to 
live,  and  was  answered  five  minutes.  He  desired 
to  know  when  the  time  was  out ;  and  looking 
wishfully  at  the  sun,  he  said,  *  That  sun  is  almost 
down  ;  but  before  it  sets,  I  shall  be  in  eternity, 
where  I  never  was  ;'  and  pulhng  the  cap  over 
his  eyes  again,  he  cried  out,  '  Lord  Jesus,  into 
thy  hands  I  commend  my  spirit.'  As  he  finished 
this  sentence,  he  was  turned  off,  and  died  with 
great  ease. 

I  have  only  now  to  add,  that  both  before  and 
since  the  execution  of  the  unhappy  youth,  I  made 
inquiry  respecting  his  latter  conduct  ;  and  have 
bceii  informed  more  than  once,  by  the  family 
who  daily  observed  him,  that  they  never  saw  so 
great  an  alteration  for  the  better  in  the  temper 
and  conduct  of  any  man,  in  so  short  a  time,  as 
in  this  youth.  And  as  far  as  he  had  opportunity, 
he  discovered  a  readiness  to  forgive,  and  to  do 
a  kindness  for  his  worst  enemy.  Thus  he  said 
he  could  cheerfully  and  heartily  forgive  the  per- 
son, who,  he  declared,  had  sworn  falsely  against 
him  on  his  trial,  relative  to  his  first  entering  the 
house  of  Mr,  Bicker.  Nor  did  he  only  forgive 
him,  but  when  any  of  the  neighbours  sent  him. 
victuals,   he  said,   I   cannot  eat   it ;;  carry   it   to 

A ,  he  wants  it.     This  was  an  evidence  of  a 

Christian  temper.     Upon    the  whole,   I  cannot 
but  think  that  he  died  a  Penitent  Thief, 


THE  CHARACTER  OF  A  FOOLISH  SONT.        231 

Thus  1  have,  at  the  warm  solicitations  of  some 
of  my  friends,  given  an  account  of  the  exercise  of 
mind  of  the  late  Levi  Ames,  They  who,  with  the 
author,  think  that  he  died  in  faith,  will  admire  this 
display  of  divine  grace;  and  carefully  ascribe 
all  the  glory  to  God ;  knowing,  that  it  is  God 
who  worketh  in  us  to  will  and  to  do  of  his  own 
good  pleasure. 

It  is  probable  the  author  may  have  subjected 
himself  to  some  unkind  reflections,  for  taking  so 
much  notice  of  a  once  profligate  youth,  who 
made  his  exit  on  a  gallows  ;  but  as  an  evangelist 
has  mentioned  one  penitent  thief,  he  expects 
your  indulgence  in  the  preceding  narrative  of 
another.  The  most  that  can  be  said,  perhaps, 
in  this  matter  is,  that  the  author  has  made  a 
charitable  mistake ;  this  surely  will  be  no  great 
crime  :  besides,  charity  will  cover  the  multitude 
of  faults. 


SERMON     XL* 

tiOPE  THE  ANCHOR  OF  THE  SOUL. 


HEBREWS,  vi.    17—20. 

Wherein  God,  *iviUing  more  abundantly  to  sheiu  unto  the  heirs  of 
premise  the  immittability  of  bis  counsel,  confirmed  it  by  an  oath  : 
that  hy  two  immutable  things,  in  'which  it  tuas  impossible  for 
God  to  lie,  lOe  might  have  a  strong  consolation,  tvho  have  Jieot 
for  refuge  to  lay  hold  upon  the  hope  set  before  us  t  luhich  hope 
ive  have  as  an  anchor  of  the  s€ul,  both  sure  and  stedfast,  and 
nvhich  entereth  into  that  nvithin  the  vail ;  ivhither  the  forerun- 
ner is  for  us  entered,  even  jfesiiSy  made  an  high  priest  forever^ 
after  the  order  of  Melchisedec* 

In  a  former  discourse  from  these  words, 
I  particularly  considered  the  18th  verse,  and 
endeavoured  to  shew,  that  the  purpose  and  prom- 
ise of  God  are  a  source  of  strong  consolation  to 
such  as  have  fled  for  refuge  to  lay  hold  on  the 
hope  set  before  them.  We  shall  now  consider 
the  two  last  verses,  "  which  hope  we  have  as 
an  anchor  of  the  soul,  both  sure  and  stedfast,  and 
which  entereth  into  that  within  the  vail ;  whith- 
er the  forerunner  is  for  us  entered,  even  Jesus, 
made  an  high  priest  forever,  after  the  order  of 
Melchisedec."  The  language  is  figurative,  and 
if  followed,  will  lead  us  to  observe, 

I.    That  the   believer  in  this  world  is   like  a 
vessel  at  sea,  driven  by  every  storni. 

*  Never  before  printed.    Delivered  November  13,  179I'' 


HOPE  THE  ANCHOR  OF  VhE  SOUL.  2SS 

II.  Hope  is  his  anchor,  by  which  he  is  prc^ 
served  from  shipwreck,  being  sure  and  stedfast^ 
and  entering  into  that  within  the  vail,  whither 
the  forerunner  is  for  him  entered,  even  Jesus, 
made  an  high  priest  forever  after  the  order  of 
Melchisedec. 

I.  The  Christian  in  this  world  is  like  a  vessel 
on  a  boisterous  sea,  exposed  to  many  storms. 
This  remark  is  founded  on  Paul's  representing 
hope  as  an  anchor.  The  mariner  cannot  do  with- 
out the  anchor,  nor  the  Christian  without  his 
hope.  Let  us  trace  the  similitude  in  the  follow- 
ing instances. 

1.  The  prudent  mariner,  when  about  to  sail, 
prepares  for  storms,  because  he  cannot  expect  to 
have  fair  weather  always. 

So  should  it  be  with  Christians.  In  such  a 
v/orld  as  this,  they  should  expect  and  be  prepared 
For  the  worst.  "  In  the  world,"  said  Christ  to 
his  disciples,  "  ye  shall  have  tribulation."  But 
it  is  the  too  common  fault  of  young  Christians, 
especially,  to  think  their  mountain  stands  strong, 
and  that  they  shall  never  be  moved ;  and  though 
they  who  have  gone  before  them  warn  them  of 
their  danger,  they  will  not  prepare  for  it :  hence 
are  they  often  overtaken  in  an  unguarded  mo- 
ment ;  and  thus  Satan  gets  an  advantage  of  them. 

2.  The  mariner  sails  with  a  serene  sky  and  a 
leading  breeze ;  his  prospects  flatter  him  :  but 
scarcely  has  he  cleared  the  land,  before  the  clouds 
gather,  the  wind  heads  him,  and  it  becomes  tem- 
pestuous ;  so  sudden  the  change. 

So  it  is  with  Christians.  Happy  in  a  sens5 
of  the  divine  favour,  and  swallowed  up  in  God, 
one  minute,  the  next  attacked  by  their  commarA 

'i   F 


234    HOPE  THE  ANCHOR  OF  THE  SOUL. 

enemies,  the  dcTil,  the  world,  or  the  flesh ; 
they  hang  their  harps  on  the  willows,  and 
refuse  to  be  comforted.  In  this  condition  they 
adopt  the  language  of  Job,  "  Behold,  I  go  for- 
ward, but  he  is  not  there  ;  and  backward,  but  I 
cannot  perceive  him  :  on  the  left  hand,  where  he 
doth  work,  but  I  cannot  behold  him :  he  hideth 
himself  on  the  right  hand,  that  I  cannot  see  him." 
*'  O  that  1  were  as  in  months  past !"  How  sud- 
den and  how  melancholy  the  change,  from  the 
height  of  consolation  to  the  depth  of  sorrow  ! 

3.  When  the  mariner  embarks,  he  leaves  be- 
hind him,  perhaps,  those  who  are  as  dear  to  him 
as  his  life.  Gladly  would  he  carry  them  with 
him  if  he  could ;  but  the  calls  of  duty  must  be 
heard  before  those  of  affection.  He  looks  behind 
him  as  he  goes,  and  casts  a  wistful  eye  to  the 
place  where  all  that  is  dear  to  him  on  earth  re- 
mains ;  wishes  them  a  thousand  blessings,  and 
drops  the  involuntary  tear  of  warmest  affection 
over  them. 

So  it  is  with  Christians.  Often,  when  called 
to  follow  the  Lamb,  they  leave — O  painful 
thought !  they  leave  some  of  their  best  earthly 
friends  behind  ;  a  wife,  a  husband,  a  child,  a 
brother,  a  sister,  yea,  all  that  they  value  on  earth, 
who  are  unwilling  to  accompany  them  in  the  way 
of  religion.  They  often  look  behind,  drop  the 
tear  of  Christian  love,  and  wish  to  take  them  by 
the  hand,  and  conduct  them  to  him  who  taketh 
away  the  sin  of  the  world.  They  part  with  them 
with  the  greatest  reluctance,  and  are  often  whis- 
pering to  themselves,  '  And  shall  we  be  separated 
forever  ?  Shall  we,  who  are  connected  by  the 
tQnderes.t  ties  of  blood  a-nd  friendship,  be  at  last 


HOPE  THE  ANCHOR  OF  THE  SOUL.     235 

as  wide  apart  as  heaven  and  hell  ?  Forbid  it,  thou 
God  of  all  compassion  !  Unite  us  to  thyself  by 
love  divine,  and  permit  us  to  meet  and  worship 
before  thy  throne  in  heaven  forever.' 

4.  When  the  mariners  have  left  their  native 
shore,  and  launched  out  into  the  mighty  deep, 
nought  appears  but  sky  and  water  ;  the  little 
company  seem  to  be  alone  in  the  world. 

So  in  measure  it  is  with  Christians.  Having 
left  the  crowd  of  unbelievers,  and  fled  for  refuge 
to  Christ,  they  appear  to  themselves  a  little  flock. 
Thus  it  was  in  a  particular  manner  in  the  age  of 
the  first  Christians.  They  were  few,  compared 
with  Jews  and  Gentiles,  who  opposed  them  ;  for 
the  world  was  against  them  ;  and  always  will  be^ 
while  unregenerate,  against  the  true  disciples  of 
Christ.  "  Ye  are  not  of  the  world,  even  as  I  am 
not  of  the  world,"  said  Christ  to  his  followers. 

The  Bible  teaches  us  to  believe  that  real  Chris- 
tians, in  all  ages,  are  few,  in  comparison  wdth 
those  who  reject  the  gospel.  Many  are  called, 
but  few  are  chosen.  "  Strait  is  the  gate,"  said 
Christ,  "  and  narrow  is  the  way,  that  ieadeth  unto 
life,,  and  few  there  be  that  find  it :  but  wide  is 
the  gate  and  broad  is  the  way  that  Ieadeth  to  de- 
struction, and  many  there  be  who  go  in  thereat." 
"  Not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called."  Thus 
Paul  speaks.  But  was  not  Paul  mistaken  ?  Chris- 
tians believe  he  was  was  inspired  by  the  Holy 
Ghost ;  if  so,  he  hath  spoken  the  truth.  It  fol- 
lows,  we  m.ay  receive  it  as  a  divine  truth^  that 
"  not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called." 

The  same  thing  is  established  by  observation. 
Look  w^hich  way  you  v/ill,  and  you  find  that  the 


S36  HOPE  THE  ANCHOR  OF  THE  SOUL. 

majority  neglect  religion,  and  live  without  God 
and  without  hope  in  the  world.  There  are  times, 
indeed,  when  the  godly  have  much  company. 
This  is  the  case  when  religion  is  revived  ;  then 
converts  come  as  the  clouds,  and  as  the  doves  to 
their  windows.  But  in  general,  they  have  been 
much  alone  in  the  world.  They  sometimes  think 
themselves  alone  as  to  their  exercises  of  heart ; 
or  that  no  person  was  ever  troubled  as  they  are, 
with  sins  and  temptations. 

5.  The  mariners,  always  when  at  sea,  keep 
their  port  in  view,  and  endeavour  to  make  their 
passage  in  the  best  and  safest  manner  they  can. 

So  it  is  with  Christians.  When  they  set  out 
in  the  divine  life,  they  keep  heaven  in  view,  and 
endeavour  to  "  press  toward  the  mark  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus.'^ 

6,  The  mariners  meet  with  storms,  and  some- 
times seem  to  be  in  danger  of  shipwreck  ;  are 
driven  back  to  port,  or  hover  long  in  sight  of 
their  haven,  but  are  not  suffered  to  enter. 

So  it  is  with  Christians.  Their  little  bark  is 
beat  about  by  many  a  wave  ;  and  they  are  ready 
to  think  they  shall  never  reach  their  haven.  The 
following  particulars  will  illustrate  our  meaning. 

(1.)  Violent  temptations,  horrid  thoughts,  and 
blasphemous  suggestions  attack  them  j  insomuch 
that  they  shudder  at  themselves. 

(2.)  Risings  of  indwelling  sin  ;  which  cause 
them  to  fear  that  they  have  never  known  the 
truth  as  it  is  in  Jesus,  and  shall  surely  fall,  and 
be  lost  at  last, 

(3.)  Reproaches  of  the  world.  Those  who 
are  strangers  to  the  nature  of  religion  oppose 
and  persecute  the  saints.     There  is  in  man  a  fear 


HOPE  THE  ANCHOP.  OF  THE  SOUL.  ii37 

of  reproach,  and  a  wish  to  avoid  it ;  and  some- 
times the  Christian  acts  unworthy  his  character, 
and  upon  reflection  becomes  unhappy. 

(4.)  The  false  principles  of  religion,  that  God 
permits  to  take  place,  often  extremely  distress 
him  'y  because  the  glory  of  divine  truth  is  obscur- 
ed, and  weak  or  unguarded  persons  are  led  cap- 
tive for  a  time,  till  the  light  of  truth  breaks  forth, 
and  destroys  the  man  of  sin,  with  the  false  prophet. 

It  hence  appears  that  he  meets  with  innumer- 
able afflictions  in  the  present  life,  and  is  often 
ready  to  faint  under  them.  Such  indeed  is  his  sit- 
uation, beset  by  a  sinful  heart  within,  accompa- 
nied with  languor  of  affection,  doubts  and  fears, 
the  temptations  of  an  alluring  v/orld,  and  the  arts 
of  false  religion  without,  that  he  would  certainly 
fall,  if  it  were  not  for  hope,  v/hich  is  as  an  anchor 
to  the  soul.  His  feeble  bark  is  like  the  ship  at  sea, 
tossed  with  every  wave,  and  exposed  to  ten  thou- 
sand dangers.     We  now  pass  to  consider  the  hope, 

II.  Which  is  said  to  be  as  "  an  anchor  of  the 
soul,  both  sure  and  stedfast,  and  which  entereth 
into  that  within  the  vail ;  whither  the  forerunner 
is  for  us  entered,  even  Jesus,  made  an  high 
priest  forever,  after  the  order  of  Melchihedec." 

By  this  hope  we  are  to  understand  either  tlie 
two  immutable  things  spoken  of  in  ver.  17.  i.  e. 
the  purpose  and  promise  of  God,  which  lay  the 
foundation  for  hope  ;  or  Christ  himself  is  intend- 
ed, who  is  called  the  hope  of  Israel,  Acts  xxviii. 
20.  "  For  the  hope  of  Israel  1  am  bound  with 
this  chain,"'  said  Paul.  Or  it  may  intend  the 
grace  of  hope,  or  hope  as  an  act  of  the  nanJ. 
The  last  appears  to  me  to  be  the  sense,  because  such 
an  exercise  of  lieart  is  encouraged  by  the  two  inv- 


238     HOPE  THE  ANCHOR  OF  THE  SOUX. 

mutable  things  mentioned  in  the  preceding  ver^e, 
and  because  it  is  distinguished  from  Christ  him- 
self in  the  next  verse,  who  is  said  to  be  the  fore- 
runner. Hope  is  said  to  enter  within  the  vail, 
whither  the  forerunner  is  for  us  entered,  even 
Jesus,  made  an  high  priest  forever,  after  the  or- 
der  of  Melchisedec  :  it  therefore  is  distinct  from 
Christ,  who  is  gone  to  heaven,  and  is  followed 
by  hope ;  which  is  said  to  be  as  "  an  anchor  of 
the  soul,  both  sure  and  stedfast." 

Those  things  that  are  said  of  hope  now  come 
under  consideration. 

1.  It  is  as  an  anchor  to  the  soul.  By  the  an- 
chor a  vessel  is  kept  from  driving  ashore,  when 
the  wind  is  Jiigh  and  the  current  strong.  By 
this  little  but  useful  instrument,  many  vessels 
have  been  preserved,  and  many  lives  saved. 

So  hope  keeps  the  soul  in  the  most  trying  sea- 
sons. Hence  we  are  said  to  be  "  saved  by  hope." 
Is  the  believer  tempted  ?  Hope  waits  for  the  ac- 
complishment of  the  promise,  that  God  will  not 
suffer  him  to  be  tempted  more  than  he  is  able  to 
bear  ;  but  with  every  temptation  will  make  a 
way  for  his  escape.  Is  he  burdened  by  sin 
within  ?  He  waits  in  hope  of  a  final  and  complete 
deliverance.  Is  he  afflicted  ?  He  hopes  that  all 
w^ill  be  for  his  profit ;  knowing  "  that  all  things 
work  together  for  good  to  them  that  love  God,, 
to  them  who  are  the  called  according  to  his  pur- 
pose.'* Is  he  in  darkness  of  mind  ?  He  hopes 
that  the  Lord  will  lift  upon  him  the  light  of  his 
countenance,  and  put  joy  and  gladness  in  his  heart. 
Is  he  grey  with  years  ?  Hope  sustains  him  while 
he  totters ;  he  expects  a  blissful  immortality.  Is 
he  called  to  die  ?  Hope  sustains  him.     He  looks 


HOPE  THE  ANCHOR  OF  THE  SOUL.     239 

forward  to  a  crown  of  glory,  which  he  expects  to 
enjoy  through  grace  alone. 

2.  The  anchor  is  thus  serviceable,  though  un- 
seen ;  for  it  sinks  to  the  bottom. 

So  hope  is  of  great  use  to  the  poor  Christian 
at  a  time  when  he  can  hardly  think  he  has  any  ; 
or  when  the  things  he  hopes  for  are  almost  out 
of  sight.  In  the  Christian's  worst  times  he  car^ 
not  give  up  his  hope.  It  has  fixed  on  Christ, 
his  fullness,  unchangeableness  and  promise,  and 
will  not  let  go.  It  is  at  such  times  hoping  against 
hope. 

3.  Sometimes  the  ship  drifts,  notwithstanding 
the  anchor ;  at  length,  meeting  with  better 
ground,  it  brings  her  up,  and  prevents  her  going 
on  shore. 

So  hope  sometimes  seems  to  fail  the  Christian  : 
back  he  goes  ;  or  sinks  with  discouragement. 
But  at  length  hope  fixes  on  some  sure  word  of  pro* 
mise,   some  divine    truth,  and  he  stands  fast. 

4.  You  may  have  seen  a  number  of  vessels  ri- 
ding at  anchor  in  fair  weather;  all  appeared  equally 
safe  ;  but  when  a  storm  hath  arisen,  many  went 
on  shore. 

So  it  is  with  professors.  There  are  many  who 
appear  as  safe  as  any  in  fair  weather ;  but  when 
storms  have  arisen,  when  temptation  and  perse- 
cution have  taken  place,  hope  has  failed  them, 
and  they  have  turned  back.  And  thu5  has  it 
been  with  many  anxious  sinners.  Remember  the 
hopeful  youth  who  fell  at  Jesus'  feet. 

5.  The  anchor  causes  the  vessel  to  keep  her 
head  to  the  wind  and  tide. 

So  hope  makes  the  Christian  face  his  trials.  He 
rejoices  in  hope,  even  in  the  midst  of  tribulation- 
^'  We   glory  in  tribulations  also  ;    knovinor  that 


S40  liOFE   riiE  ANCIIOH  OF  THE  SOUL. 

tribulation  worketh  patience,  and  patience  ex° 
perience,  and  experience  hope,  and  hope  mak- 
eth  not  ashamed,  because  the  love  of  God  is 
shed  abroad  in  our  hearts  by  the  Holy  Ghost, 
which  is  given  unto  us." 

6.  The  anchor  sinks  to  the  bottom,  and  lays 
hold  there. 

So  hope  "  entereth  into  that  within  the  vail ; 
whither  the  forerunner  is  for  us  entered,  even  Je- 
sus, made  an  high  priest  forever,  after  the  order 
of  Melchisedec." 

This  expression  is  in  allusion  to  the  high  priest 
his  entering  into  the  holiest  of  all.  This  he  did 
once  a  year  ;  and  not  without  blood,  which  he 
offered  for  himself,  and  for  the  sins  of  the  people^ 
In  this  he  was  a  type  of  Christ ;  who  hath  enter- 
ed  into  heaven  itself,  there  to  appear  in  the  pre- 
sence of  God  for  his  people.  He  entered  in  once 
into  the  holy  place,  having  obtained  eternal  re- 
demption for  the  heirs  of  promise. 

And  this  he  did  as  a  forerunner.  The  business 
of  a  forerunner  is  to  prepare  the  way  for  the 
entrance  of  others  :  so  Christ  went  to  prepare 
places  for  believers. 

Now  the  hope  of  the  Christian  entereth  into 
that  within  the  vail.  It  follows  Christ  to  heaven^ 
and  rests  upon  his  intercession  at  God's  right  hand„ 
Herice  he  expects  to  persevere  unto  the  end,  be- 
cause he  has  an  advocate  with  the  Father  5  and 
he  hopes  that  he  shall  at  last  be  with  Christ,  that 
he  may  behold  his   glory. 

**  Hope  with  a  goodly  prospect  feeds  the  eye, 

*'  Shews  from  a  rising  ground  possession  nigh  ; 

"  Shortens  the  diftance,  or  o'erlcoks  it  quite  : 

"  So  easy  'tis  to  travel  by  the  sight."  Dry  den 


HOPE  THE  ANCHOR  OF  THE  SOUL.     241 

It  is  sure  ;  it  cannot  be  lost.  When  once  it 
enters  within  the  vail,  and  fastens  on  Christ,  the 
forerunner  of  his  people,  nothing  can  ever  de- 
stroy it.  The  waves  and  billows  spend  their 
force  in  vain  ;  the  believer's  heart  is  fixed,  trust- 
ing in  God. 

It  is  stedfast  ;  it  never  changes  its  object ;  it 
is  immoveably  fixed  on  Christ  for  eternal  life. 
Amidst  the  changing  scenes  of  time,  this  stedfast 
hope  buoys  up  the  soul  when  tossed  on  the  bil* 
lows  of  adversity, 

"  Hope  travels  through,  nor  quits  us  when  we  die." 

A  few  reflections  shall  close  the  subject. 

1.  How  great  the  divine  condescension,  to 
2;ive  such  ground  of  consolation  to  them  that 
fly  for  refuge  to  the  mercy  of  God  !  The  eternal 
purpose  and  faithful  promise  of  God  must  afford 
the  strongest  consolation  to  every  believing,  hum- 
ble soul.  This  hope  causes  him  to  sing  while 
in  the  house  of  his  pilgrimage,  and  cheers  with 
its  beams  the  dark  valley  of  the  shadow  of  death. 

2.  How  important  for  us  individually  to  pos- 
sess that  hope  that  is  as  an  anchor  to  the  soul. 
In  the  dying  hour,  ail  other  refuges  will  fail :  the 
hope  of  the  hypocrite  shall  be  cut  off  and  perish, 
and  his  trust  be  as  the  spider's  w^eb.  Yea,  the 
eyes  of  the  wicked  shall  fail,  and  they  shall  not 
escape,  and  their  hope  shall  be  as  the  giving  up 
of  the  ghost.     Job  viii.  13,  14  ;  and  xi.  20. 

3.  Let  us  examine  whether  w^e  possess  this 
permanent  hope.  It  may  be  satisfactorily  known 
by  its  tendency  :  it  always  leads  to  holiness.  "  He 
that  hath  this  hope  in  Iiirn  purifieth  himself, 
even  as  he  is  pure"  who  hath  called  him.  The 
genuine  hope  of  the  gospel  never  leads   to  licen- 


2^2     HOPE  THE  ANCHOR  OF  THE  SOUL. 

tiousness.  It  constantly  keeps  the  soul  sensible 
of  its  obligations  to  him  "  who  gave  himself  for 
tis,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  to  himself  a  peculiar  people,  zealous  of 
good  works." 

4.  And  lastly.  This  hope  alone  animates  and 
cheers  our  future  prospects.  The  believer,  in 
the  hour  of  despondency,  is  enabled  to  adopt  the 
language  of  David ;  "  Why  art  thou  cast  down^ 
O  my  soul  ?  and  why  art  thou  disquieted  within 
me  ?  Hope  thou  in  God,  for  I  shall  yet  praise 
him,  who  is  the  health  of  my  countenance,  and  my 
God."  When  just  entering  the  "  valley  of  the 
shadow  of  death,"  when  the  guilty  mind  is  filled 
with  horrors  indescribable,  the  believer,  unde^ 
the  influence  of  this  hope,  is  enabled  to  sing,  "  O 
death,  where  is  thy  sting?  O  grave,  where  is 
thy  victory  ?"  While  he  knows  that  the  sting  of 
death  is  sin,  and  the  strength  of  sin  is  the  law  ; 
he  can  rejoice  in  God,  who  giveth  him  the  victo- 
ry through  our  Lord  Jesus  Christ.  Until  tlie 
voyage  of  life  is  finished,  may  the  Lord  grant  to  all 
his  believing  people  the  supporting  influence  of 
that  hope,  which  is  as  an  anchor  to  the  soul,  and 
which  entereth  within  the  vail  ;  and  may  his 
terrors  alarm  the  thoughtless  and  secure,  who 
live  without  God  and  without  hope  in  the  world. 
Apprized  of  their  danger,  and  quickened  by  grace, 
may  they  fly  for  refuge  to  the  Lord  Jesus,  and  lay 
hold  on  the  hope  set  before  them  in  the  gospel 
Amen. 


SERMON      XII.* 

GOD'S  DESIGNS  VAINLY  OPPOSED  BY  SINNERS^ 


PSALM   II    1—4. 

cVhy  do  the  heathen  rage,  and  the  people  imagine  a  vain  thing  f 
The  kings  of  the  earth  set  themselves ^  and  tht  riders  take  counsel 
together,  against  the  Lord,  and  against  his  anointed,  saying,  Let\ 
us  break  their  bands  asunder,  and  cast  aavay  their  cords  from  us.. 
He  that  sitteth  in  the  heavens  shall  laugh  :  the  Lord  shall  have 
them  in  derision* 

1  HIS  psalm  is  clearly  prophetic  of  Cliristj 
and  of  the  ill  treatment  with  which  he  and  his 
followers  met  from  the  ungodly  in  the  world. 
To  him  the  apostle  applies  it  in  Acts  iv.  2.5,  26. 
"  Who  by  the  mouth  of  thy  servant  David  hath 
said,  Why  did  the  heathen  rage,  and  the  people 
imagine  a  vain  thing  ?  The  kings  of  the  earth 
stood  up,  and  the  rulers  were  gathered  together 
against  the  Lord,  and  against  his  Christ.  For  of  a 
truth  against  thy  holy  child  Jesus,  whom  thou 
hast  anointed,  both  Herod  and  Pontius  Pilate, 
with  the  Gentiles,  and  the  people  of  Israel,  were 
gathered  together,  for  to  do  whatsoever  thy 
hand  and  thy  counsel  determined  before  to  be 
done.'*  This  application  of  the  psalm  to  Christ 
is  decisive. 

I  readily  acknowledge  that  it  has  respect  to 
David,  the  type  of  Christ,  in  the  first  instance  j 
but  on  this  occasion,  a  greater  than  David  is  here, 

^  Never  before  printed.    Delivered  at  the  quarterly  day  of  prayer. 
.Tune  4,  i8o;. 


^44  GOLVS   DESIGNS    VAINLY 

There  is  in  general,  if  not  always,  a  degree 
of  ambiguity  attending  prediction,  which  is  hap- 
pily removed  by  its  fuiiilment.  It  is  the  event 
that  fully  explains  prophecy.  To  us  this  hap- 
piness is  granted ;  and  this  shall  be  the  business 
of  the  present  opportunity,  to  compare  this  pre- 
diction and  the  event  together.  My  intention 
is  to  impress  on  my  own  heart  and  yours,  the 
sufferings  and  safety  of  that  blessed  cause,  in 
which  we  are  so  much  interested,  and  f  ^r  which 
we  meet  this  day  to  pray. 

Let  us  attend  to  the  passage  as  it  lies  before  us, 
and  beseech  the  Father  of  lights  to  give  us  a 
right  understanding  of  its  meaning. 

The  sacred  writer  asks, why  do  the  heathen  rage? 
This  prophetic  question  was  fulfilled  when  Christ 
made  his  r.ppearance  in  the  flesh,  and  was  preach- 
ed by  his  apostles. 

There  is  another  branch  of  the  sentence  in 
connexion  with  the  preceding  ;  which  is,  "  and 
the  people  imagine  a  vain  thing.^'  The  people 
here  spoken  of  are,  I  suppose,  the  Jews.  They 
imagined  a  vain  thing  when  they  thought, 

1.  That  Messiah  would  come  as  a  temporal 
prince,  to  deliver  and  exalt  their  nation.  Such 
a  Messiah  v/ould  have  been  of  no  advantage  to 
them  as  sinners,  as  persons  under  the  condem- 
nation  of  the  law.  But  of  this  they  were  not 
sensible  :  their  eyes  were  blinded  to  their  true 
condition  and  need  of  a  Saviour. 

2.  They  imagined  a  vain  thing,  when  Herod 
ordered  all  the  male  children,  from  two  years  old 
and  under,  to  be  slain,  with  an  intention  of  cut- 
ting off  him  who  was  born  king  of  the  Jews. 
He  knew  not  what  h,e  did  j    or  that  in  doing  k^' 


OPPOSED  BY  SINNERii.  -4vi 

he  was  fighting  against  God,  whose  purpose  sliall 
«tand,  and  who  will  do  all  his  pleasure. 

In  each  step  of  their  conduct,  you  see  the  text 
exemplified,  or  have  a  display  of  the  rage  of  the 
rulers  and  people  of  the  Jews  against  Christ.  All 
their  opposition  made  to  his  preaching  and  mir- 
acles was  of  the  same  kind,  and  arose  entirely 
from  rage  against  him.  His  miracles  they  ascri- 
bed to  a  diabolical  influence,  and  his  doctrine  they 
despised.  They  treated  him  as  a  deceiver,  and 
raised  a  clamour  aeainst  him. 

3.  They  imagined  a  vain  thing,  when  they 
hired  Judas  to  betray  him,  and  urged  Pilate  to 
condemn  him,  and  when  they  crucified  him. 
Their  design  was  to  get  rid  of  him ;  but  we  shall 
find,  before  we  conclude,  that  he  who  sitteth  in 
the  heavens  did  laugh  ;  yea,  that  he  had  them  in 
derision. 

4.  How  vain  a  thing  did  they  imagine  when 
they  placed  a  guard  of  Roman  soldiers  at  the 
sepulchre,  to  prevent  the  sacred  body  from  be- 
ing stolen  away.  lience  they  became  the  first 
witnesses  of  an  important  fact :  for  they,  affright- 
ed, ran  into  the  city,  and  declared  that  he  had 
risen.  Their  wicked  designs  were  thus  signally 
frustrated. 

By  the  heathen  are  meant  all  Gentile  nations; 
especially  the  Greeks  and  Romans.  You  recol- 
lect the  manner  in  which  the  apostles  were  treat- 
ed for  preaching  the  doctrines  of  Christ.  The 
Jews  and  Romans,  by  their  influence,  were  the 
principal  actors  in  his  condemnation  and  death  ; 
but  afterward  the  Greeks  took  a  very  decided 
pa^t  against  him.  They  esteemed  Christ  cruci- 
fied foolishness.      And   when  Paul  preached  at 


w'^u  GOD'S  DESIGNS  \'AINLY 

Athens  against  idolatry,  they  mocked.  At  an- 
other time  he  was  stoned,  imprisoned  and  scourge 
ed.  Such  was  their  rage  against  him,  that  they 
said  he  ought  not  to  live  any  longer. 

The  next  verse  x^pens  this  matter  more  fully  to 
our  view.  "  The  kings  of  the  earth  set  them- 
selves,  and  the  ruleri^  took  counsel  against  the 
Lord,  and  against  his  anointed.'* 

The  terms  kings  and  rulers  signify  persons 
clothed  with  different  degrees  of  power  and  au- 
thority ;  the  former  are  supreme,  the  latter  su- 
bordinate. They  united  in  their  opposition  to 
Christ. 

You  are  desired  to  bear  in  mind,  that  this  pre- 
diction was  delivered  about  one  thousand  years 
before  the  coming  of  Christ*  Its  accomplishment 
hath  been  exact,  so  far  as  the  present  age  of  the 
vv^orld.  Much  yet  remains  as  to  the  latter  part 
of  it. 

The  kings  of  the  earth  set  themselves,  i.  e.  ifl 
opposition  against  the  Lord,  meaning  Jehovah  j 
and  against  his  anointed,  meaning  Jesus  Clurist, 
who  is  often  spoken  of  in  the  word  of  God  by 
this  phrase. 

Let  us  now  compare  prophecy  and  event  to= 
gether  in  this  part  of  it. 

The  first  instance  of  this  kind  we  have  in 
Herod,  and  in  Pilate  the  Roman  governor.  You 
recollect  that  the  former  was  so  much  opposed  to 
him  that  he  murdered  many  infants,  that  he 
might  be  sure  to  cut  off  Jesus  Christ.  Pilate  ar- 
raigned,  tried,  condemned  him,  and  delivered 
him  over  to  the  Jews  and  soldiers,  to  kill  him. 

You  are  sensible  that  the  text  was  literally  fuL 
filled  during  the  ten  persecutions  under  .the  Rov 


•OPPOSEO  py  SINNEPS.  247 

man  emperors.  The  first  was  under  the  cruel  Ne- 
ro ;  the  second  by  Domitian  ;  thi?  third  by  Tra- 
jan. I  might  mention  all  the  names  of  those 
Roman  kings  or  emperors,  who  set  themselves 
against  the  Lord's  anointed,  or  his  cause  in  gene- 
ral ;  but  it  is  not  necessary  to  my  present  purpose. 

These  persecutions  lasted  about  three  hundred 
years  ;  during  which  period,  thousands  of  Christ- 
ians were  put  to  death.  This  was  under  Rome 
Pagan.  Afterward  the  most  cruel  persecutions 
were  carried  on  by  Rome  Christian,  so  called. 

"  The  kings  of  the  earth  set  themselves,  and 
the  rulers  take  counsel  together  against  the  Lord, 
and  against  his  anointed."  The  following  state- 
ment of  facts  will  farther  show  the  exact  accom- 
plishment of  this  prophecy.  '  There  was  a  strong 
conspiracy  between  James  IL  the  king  of  England, 
and  Louis  XIV.  of  France,  who  were  both  papists, 
to  extirpate  the  northern  heresy,  as  they  called 
the  protestant  religion,  not  only  out  of  England, 
but  out  of  Europe  ;  and  had  laid  their  schemes  so 
as  to  be  almost  sure  of  their  purpose.  But  just 
as  they  were  about  to  put  them  into  execution, 
God  in  his  providence  suddenly  dashed  all  their 
schemes  in  pieces  by  the  revolution,  at  the  coming 
in  of  king  William  and  queen  Mary.' 

After  this  there  was  a  plan  laid  to  accomplish 
the  same  thing  by  bringing  in  the  popish  pretend^ 
er  in  the  latter  end  of  queen  Anne's  reign  j  which 
also  was  defeated  by  Providence. 

The  emperor  of  Germany  declared  war  against 
the  duke  of  Saxony  because  he  favoured  Luther 
and  his  friends.  The  king  of  Spain  maintained 
a  long  war  with  Holland  and  the  L,o\v  Counrries, 
OR  the  same  account. 


248  GOD'S  DESIGNS  VAINLY 

In  Holland,  there  have  been  shocking  persecu- 
tions under  the  Spanish  government.  In  France, 
at  different  times ;  especially  under  Louis  XIV. 
who  was  a  most  bloody  man.  In  England,  in  the 
reign  of  bloody  queen  Mary  ;  and  in  Scotland, 
in  queen  Mary's  days.  Ireland  too  has  had  her 
share  in  the  persecutions  of  the  church.  In  the 
reign  of  Charles  I.  of  England,  above  one  hun- 
dred thousand  protestants  were  cruelly  put  to 
death.  In  Italy  too  the  same  horrid  cruelties  have 
been  exercised  towards  the  Lord,  and  towards 
his  anointed. 

By  this  short  sketch  of  facts  it  appears,  that 
the  text,  delivered  many  hundreds  of  years  past, 
has  been  literally  fulfilled,  as  it  respects  the  com- 
bination of  kings  and  rulers  against  the  Lord  and 
the  cause  of  Christ.  And  these  cruel  persecu- 
tions have  been  carried  on  in  those  very  coun» 
tries,  which  are  now  the  seat  of  wars  and  desola- 
tions ;  the  Lord  hath  given  them  blood  to  drink 
in  their  turn. 

We  may  now  look  back  and  trace  the  progress 
of  error,  and  departure  from  the  faith,  from  the 
beginning,  and  learn  how  they  have  been  grad- 
ually preparing  for  the  present  state  of  things  in 
the  world. 

The  persecutions  of  the  church,  and  the  cor- 
ruptions bf  Christianity,  have  been  long  foretold 
with  such  clearness,  that  they  have  always  been 
expected.  The  issue  of  these  things  hath  been 
also  foretold. 

We  have  observed  already,  that  at  first  Jews  and 
Gentiles  opposed  the  cause  of  Christ  ;  him  they 
apprehended,  condemned  and  crucified.  His 
followers  were  treated  in  the  same  manner,  in 
d^flerent  ages,  and  in  different  countries. 


OPPOSED  BY  SINKEPvS.  ^49 

A  departure  from  the  faith  began  in  the  apos- 
tolic-age. And  after  Rome  pagan  became  Chris- 
tian, which  wa3  when  Constantine  was  converted 
to  Christianity,  she  soon  became  corrupt.  Errors 
were  introduced,  and  fatal  controversies  took 
place  among  them.  A  hierarchy  was  soon  estab- 
lished among  the  clergy,  and  primitive  Chris* 
tianity  was  greatly  corrupted.  Popery,  with  all 
its  en'ors  and  with  all  its  horrors,  sprang  up  in 
the  world,  and  spread  with  a  surprising  rapid- 
ity. Many  things  which  did  not  belong  to  Chris- 
tianity, being  found  among  those  who  were  called 
Christians,  brought  it  into  disrepute.  The  super- 
stitions and  fooleries  of  the  Romish  church,  and 
the  ignorance  in  which  the  common  people  were 
held,  had  an  immediate  tendency  to  make  deists. 
This  was  actually  the  case,  till  at  length  Chris- 
tiaHily  was  viewed  as  a  mere  human  invention, 
an  engine  of  state  to  keep  the  ignorant  world  in 
awe.  Deism  increased  surprisingly,  till  at  length 
thousands  of  mankind,  in  different  nations,  threw 
off  all  regard  to  religion. 

Thus  the  abuses  of  mankind  and  the  corrup- 
tions of  Christianity  led  to  the  infidelity  which 
now  prevails  in  the  world,  and  is  openly  avowed 
by  a  great  body  of  men. 

Such  have  been  the  causes  which  in  a  course  of 
ages  have  brought  the  state  of  religion  in  the 
world  to  what  you  see  it  to  be. 

The  tyrannies  exercised  over  the  souls  and  bod- 
ies  of  men,  have  also  tended  to  awaken  their  re- 
sentments, and  to  produce  the  convulsions  that  are 
now  among  the  nations.  A  diffusion  of  political 
knowledge  hath  helped  on  the  matter.  And  when 
once  mankind  are  let  loose,  there  is  no  knowing 
2   H 


250  GOD'S  DESIGNS  VAIVI.Y 

where  or  when  they  wull  stop.  They  who  set 
out  right,  have  lost  sight  of  their  first  principles, 
and  overleaped  the  bounds  of  reason,  and  of  true 
rational  liberty. 

*  God  is  now  making  himself  known,'  says 
an  ingenious  writer,  '  by  the  judgments  which 
he  executeth  in  the  earth.  He  is  now,  by  the 
works  of  his  providence,  giving  the  ultimate  and 
that  which  will  be  the  all-convincing  evidence  of 
the  truth  of  the  scriptures.  There  is  but  a  little 
period  to  come,  compared  with  the  past,  in  which 
infidelity  will  dare  speak  its  sentiments.  All  con- 
siderate and  good  people  see  this  already  ;  and 
though  there  be  some  inhdels  against  growing 
light.  Infinite  Wisdom  permits  them  to  rise  up 
for  two  purposes  :  first,  to  fulfil  more  bloody 
judgments  on  apostate  Christendom  than  men  of 
rrood  hearts  would  wish  to  be  instrumental  of  ex- 

o 

ccuting,  although  they  know  them  to  be  just  ; 
and  secondly,  that  by  their  avowed  principles, 
practice,  and  the  end  to  which  Providence  will 
bring  them,  they  may  be  a  warning  to  future 
ages  against  infidelity.  God  teaches  by  experi- 
ence. Within  the  conclusion  of  a  century  from 
this  time,  it  will  not  be  disputed  w^hat  was  meant 
by  prophetic  Babylon.  Her  great  wickedness 
will  be  illustrated  to  universal  knowledge  by  her 
great  plagues.  It  w^ill  also  appear  that  infidelity 
was  the  instrument  prepared  by  God  for  her  pun- 
ishment ;  that  this  infideHty  naturally  sprung 
out  of  her  own  corruption,  or  rather  was  the  last 
stage  of  antichristian  apostacy  ;  and  that  having 
consumed  itself  and  the  parent  that  gave  it  birth, 
the  judgments  of  God  are  finished.  A  new  era 
will  take  place.     Through  the  instruction  of  past 


OPPOSED  BY  SINNERS.  251 

experience,  and  the  pouring  out  of  the  Holy 
Spirit,  righteousness  and  peace  will  fill  the  earth. 
All  the  prophecies  describe  this  succession  of 
events.  The  past  and  present  fulfilment  of  them 
mu- 1  remove  from  wise  minds,  all  doubts  concern- 
ing  the  future.'* 

We  pass  to  confider  the  next  verse  in  the  text, 
which  is  the  language  of  the  combined  enemies 
of  Christ  and  his  church.  "  Let  us  break  their 
bands,  and  cast  their  cords  from  us.*' 

These  words  are  a  daring  and  impious  decla- 
ration of  the  enemies  of  Chri>t,  that  they  wilF 
reject  his  law  and  contemn  his  gospel.  It  is  as  if 
they  had  said,  we  Vx^ill  not  have  this  man  to  reign 
over  us.  This  they  did  :  "  he  came  to  his  own, 
and  his  own  received  him  not." 

By  bands  and  cords  are  meant  those  things 
that  unite  them  to  Christ  and  to  one  another ; 
love  to  Christ  and  his  cause,  which  animated 
them  amidst  all  their  sufferings.  Their  enemies 
attempted,  by  threatenings  on  one  hand,  and 
promises  on  the  other,  to  make  them  deny  their 
Master  ^  but  they  chose  death  rather  than  such  a 
shameful  and  wicked  conduct. 

The  last  ver-^e  now  comiCs  under  consideration. 
^"  He  that  sitteth  in  the  heavens  shall  laugh  :  the 
Lord  shall  have  them  in  derision."  These  words 
are  David's,  and  teach  us  that  Jehovah,  who  sit- 
teth in  the  heavens,  observes  and  controls  all 
the  events  that  take  place  on  earth.  He  beholds 
the  rage  of  the  heathen,  the  combination  of  wick- 
ed kings  and  rulers  against  his  church,  and  laughs 
at  them,  and  will  finally  have  them  in  derision. 
They  are  his  instruments  to  execute  his  purposes  5 

*  Mr.  Strong*;  Sf:^rmnn  from  Rev.  xvii?.  4. 


252  GOD»S  DESIGNS  VAINLY 

and  when  they  have  completed  the  work  for 
which  he  uses  them,  he  will  bring  them  to  their 
end  and  none  shall  help  them.  This  is  a  blessed 
truth  for  such  a  day  as  this,  in  which  the  world 
is  in  convulsions. 

We  may  illustrate  the  truth  of  this  part  of  the 
text  by  the  following  instances. 

1.  Herod,  in  the  slaughter  of  the  infants,  was 
disappointed.  Christ  was  preserved.  He  who 
sitteth  in  the  heavens  defeated  the  wicked  designs 
of  his  enemies.' 

2.  Thus  it  was  with  respect  to  the  Jewish  ru- 
lers and  people  in  the  crucifixion  of  Christ.  His 
death  was  necessary  in  order  that  he  might  save 
sinners.  They  brought  about,  though  with  wick- 
ed hands,  the  event  for  which  he  came  into  the 
world,  and  finally  they  met  their  punishment  in 
being  conquered  and  dispersed.  The  Lord  now 
hath  them  in  derision.  They  are  now  a  reproach, 
a  proverb,  a  taunt,  and  a  curse,  in  all  places  to 
which  they  are  driven. 

3.  Persecution  hath  been  overruled  for  the  spread 
of  the  gospel,  contrary  to  the  design  of  persecu- 
tors. They  meant  to  suppress,  not  promote  the 
cause  of  Christ.  They  also  sent  many  good  men 
to  heaven,  by  their  cruelties,  and  the  gospel  to 
our  America.  Here  we  sit  under  our  own  vine  and 
fig-tree,  and  there  are  none  to  make  us  afraid. 

4.  The  Lord  may  be  said  to  laugh  at  the  en- 
emies of  his  churcli,  and  to  hold  their  weak  de- 
signs in  the  utmost  derision,  as  appears  in  the 
following  instances.  In  the  reign  of  queen  Eliza- 
beth, '  the  Spanish  armada  was  sent  to  invade 
England,  in  order  to  suppress  and  root  out  the 
reformed  religion;  and  therefore  tliey  brought 


Oin'OSED    BY    SINNERS.  'j.5'J 

in  their  fleet  all  manner  of  Instruments  of  cruelty 
wherewith  to  torture  the  Protestants,  who  would 
not  renounce  their  religion.'  But  they  were 
baffled  in  so  extraordinary  a  manner,  that  the 
Spanish  admiral  blasphemously  swore  *  that  he 
feared  Jesus  Christ  was  turned  Lutheran/ 

In  the  rage  of  the  papal  party  against  the  Prot- 
estants, Ireland  was  doomed  to  drink  of  the  bitter 
cup  of  persecution,  but  was  delivered  in  the  fol- 
lowing remarkable  manner.  Dr.  Cole  being  sent 
with  a  commission  for  that  purpose,  called  on  a 
friend  at  Chester,  and  being  pleased  with  his  ap- 
pointment, informed  his  friend  of  his  determina- 
tion to  proceed  to  the  utmost  extremity  when  he 
should  arrive  at  the  place  of  his  de*Jtination.  A 
Protestant  lady  being  present,  and  hearing  what 
was  said,  found  means  to  take  his  commission 
from  a  small  box  which  contained  it,  and  to  place 
in  its  room  a  pack  of  cards.  When  the  Doctor 
came  to  Ireland,  and  was  about  to  produce  his 
commission  to  the  proper  persons,  (a  large  col- 
lection of  people  being  present,)  on  opening  the 
box,  to  his  extreme  m.ortification  he  found  only  a 
pack  of  cards,  with  the  knave  of  clubs  uppermost  !* 
He  returned  to  obtain  a  new  commission,  but  the 
queen  died  before  it  could  be  procured.  The 
unhappy  people  were,  in  consequence  of  this, 
saved  from  death  and  ruin.  Thus  he  who  sittcth 
in  the  heavens  doth  have  them  in  derision. 

I  might  proceed  to  illustrate  the  prophecy  before 
us,  and  to  encourage  the  friends  of  Christ,  by  his- 
torical facts  in  abundance  ;    but  these  may  suffice. 

*  The  chief  officer  observed  to  him,  as  things  were,  he  had 
only  to  return  and  obtain  another  commission  ;  and  with  a  de- 
gree of  pleasantry  added,  *'and  we  will  shuffle  the  cards  while 
you  are  gone." 


254  GOD"^  DESIGNS   VAINIY 

We  must  now  close  the  subject  with  a  few' 
reflections. 

1.  We  are  taught  the  depravity  and  wicked- 
ness  of  mankind  in  different  ages  and  nations  j 
which  they  have  manifested  in  their  rage  and  op* 
position  to  the  cause  of  Christ.  This  wicked 
disposition  hath  led  to  reject  or  corrupt  Chris- 
tianity, and  finally  to  renounce  it,  and  embrace 
positive  infidelity.  '  This,'  says  the  author  we 
have  quoted,  '  is  the  la^t  part  of  the  antichri>tian 
apostacy.  They  can  go  no  farther  ;  and  when 
they  have  spent  themselves  in  destroying  one  an- 
other, Christ  Jesus  will  appear  to  vindicate  his 
insulted,  injured  cause.'  '  We  are  come,'  says 
one,  '  to  what  the  scripture  emphatically  calls  the 
last  day.  The  last  tyrannical  form  of  govern- 
ment is  falling  to  pieces,  viz.  the  Roman  ;  for 
which  event  there  hath  long  been  a  growing  prep- 
aration in  the  state  of  the  nations.  It  is  the  dy- 
ing pangs  of  this  fourth  beast  that  now  convulse 
the  world.'  "  He  that  sitteth  in  the  heavens  will 
laugh  ;  the  Lord  will  have  them  in  derision." 

2.  We  learn  this  pleasing,  animating  truth, 
that  the  cause  of  Christ  shall  be  preserved  amidst 
all  the  convulsions  of  nations,  and  at  last  triumph 
gloriously.  To  this  end  he  who  sitteth  in  the 
heavens  will  conduct  the  present  distressing  scene 
of  things ;  Christ  will  reign  until  he  hath  put  all 
enemies  under  his  feet.  Remarkable  is  the  fol- 
lowing part  of  the  psalm,  in  which  the  text  is. 
"  Then  shall  he  speak  unto  them,  (his  enemies,) 
in  his  wrath,  and  vex  them  in  his  sore  displeasure. 
Yet  have  I  set  my  king  upon  my  holy  hill  of  Zi- 
on.  I  will  declare  the  decree :  the  Lord  hath 
said  unto  me,  thou  art  my  Son  ;  this  day  have  I 


aPK)»SED   BY   SINNERS..  256 

begotten  thee.  Ask  of  me,  and  I  shall  give  thee 
the  heathen  for  thine  inheritance,  and  the  utter- 
most  parts  of  the  earth  for  thy  possession.  Thou 
shalt  break  them  with  a  rod  of  iron  ;  thou  shalt 
dash  them  in  pieces  like  a  potter's  vessel.  Be 
wise  now,  therefore,  O  ye  kings  ;  be  instructed, 
ye  judges  of  the  earth.  Serve  the  Lord  with 
fear,  and  rejoice  with  trembling.  Kiss  the  Son, 
le.>t  he  be  angry,  and  ye  perish  from  the  way, 
when  his  wrath  is  kindled  but  a  little.  Blessed 
are  all  they  that  put  their  trust  in  him." 

Thus  you  see  that  this  psalm  is  remarkably  ap- 
plicable to  the  present  condition  of  the  church 
and  of  the  world.  God  will  accomplish  all  his 
pleasure  as  it  respects  the  downfall  of  antichrist, 
the  punishment  of  the  enemies  of  his  church, 
and  finally  cause  her  to  come  forth  in  triumph. 

3.  Let  Christians  duly  consider  what  their 
duty  is  in  such  times  as  these.  They  should  be 
much  in  prayer  and  supplication  in  private  and 
in  public,  keep  themselves  unspotted  by  the  flesh, 
and  provoke  one  another  to  love  and  good 
works.  Our  God  is  a  God  who  heareth  prayer. 
^'  Ye  that  make  mention  of  the  Lord,  keep  not 
silence  ;  and  give  him  no  rest,  till  he  establish, 
and  till  he  make  Jerusalem  a  praise  in  the  earth." 

4.  There  are  several  sources  of  encouragement 
for  us  amidst  the  distresses  of  the  times ;  the 
principal  is  the  promise  and  prophecy,  and  what 
God  hath  done  in  the  extraordinary  revivals  of 
religion  in  different  parts  of  the  United  States. 
God  grant  that  they  may  be  more  universal,  and 
we  become  a  pious,  a  reformed  people.  These 
beginnings  give  us  reason  to  hope  that  the  Lord 
will  not  forsake  us,  though  our  iniquities  abound. 


2J6  GOD'S    DESIGNS    VAINLY 

Another  source  of  consolation  to  good  me» 
IS,  that  there  is  nothing  in  the  cause  of  religion 
that  can  justly  procure  such  a  treatment  of  it, 
and  of  its  friends.  It  is  a  religion  of  benevolence 
and  love  ;  it  displays  the  love  of  God  and  of 
Christ,  and  exhorts  its  friends  to  do  good  to  all 
men  ;  to  live  soberly,  righteously  and  godly  in 
this  present  world  ;  and  as  much  as  lieth  in  them, 
to  live  peaceably  with  all  men.  They  who  suiFer 
in  this  cause  suffer  for  righteousness'  sake. 

The  subject  aflbrds  great  encouragement  to  us 
who  are  engaged  in  the  ministry,  to  preach  the 
word,  to  be  instant  in  season,  out  of  season.  It 
becomes  us  to  be  faithful  in  our  attachments  to 
the  apostolic  doctrines,  and  to  preach  them  with 
fidelity  and  plainness.  If  ever  we  are  useful  to 
mankind,  it  will  be  by  preaching  Jesus  Christ 
and  free  grace. 

To  such  diligence  and  fidelity  we  have  many 
calls  :  one  especially  solemn  and  interesting  to  us 
all,  in  the  death  of  our  much  beloved  friend  and 
brother,  the  Rev.  Dr.  Thacher. 

To  the  societies  united  in  this  concert  for  pray- 
er, this  event  is  particularly  solemn,  as  he  was 
united  with  us  in  it  from  the  beginning,  and  con- 
tinued to  assist  us  till  his  ill  health  deprived  him 
of  the  opportunity.  We  this  day  miss  him  :  we 
feel  our  loss,  and  sorrow  most  of  all  that  we  shall 
see  his  face  no  more.  No  more  shall  we  enjoy 
his  company  and  counsel :  no  more  shall  we  hear 
his  excellent  addresses  to  the  throne  of  grace : 
no  more  shall  he  return  to  his  house;  and  the 
place  which  once  knew  him  shall  now  know  him 
no  more.  We  were  deprived  of  the  opportunity 
of  conversing  with  him  in  his  last  moments,  by 


OPPOSED   BY   SIN^NERS.  25? 

his  absence  from  home.  But  on  the  Saturday 
evening  before  he  sailed,  I  was  with  him.  He 
expressed  his  confidence  that  he  should  not  re- 
cover, but  with  a  peculiar  energy,  said  to  me, 
'  the  doctrines  I  have  preached  are  now  my  only 
comfort.  My  hopes  are  built  on  the  atonement 
and  righteousness  of  Christ.'  But  as  we  are  fa- 
voured with  the  extract  of  a  letter,  from  one 
who  attended  his  last  minutes,  I  shall  lay  it  before 
you.  '  It  would  appear/  says  the  writer, '  that  from 
his  first  coming  among  us,  he  was  under  the  im- 
pression that  here  his  days  would  come  to  a  close. 
I  visited  him  as  often  as  was  practicable,  and  still 
found  him  placid  and  resigned,  waiting  for  the 
salvation  of  his  God  ;  particularly  on  my  last  vis- 
it, a  few  hours  before  his  death,  after  expressing 
his  unshaken  confidence  in  the  obedience  and 
death  of  the  Son  of  God,  the  blessed  Saviour  of 
men,  he  requested  me  to  pray  for  him,  that 
whether  he  lived,  he  might  live  unto  the  Lord, 
or  whether  he  died,  he  might  die  unto  the  Lord ; 
that  living  or  dying  he  might  be  the  Lord's  ;  to 
pray  also  for  his  family,  for  his  congregation,  and 
for  his  friends  in  Boston.  All  which,  after  kneel- 
ing by  his  bed,  was  attempted  in  humble  depend- 
ence on  divine  grace  ;  and  in  which  this  worthy 
and  excellent  minister  of  the  altar  joined  with  all 
the  fervour  of  his  soul.  With  the  first  Christian 
martyr,  the  last  words  which  he  was  known  to 
articulate  were  "  Jesus  Christ  my  Saviour." 

May  this  solemn  event  have  a  becoming  influ- 
ence on  us  his  brethren  in  the  ministry,  and  on 
you  our  Christ i an  friend>. 
2  I 


^2^■8  GOD'S    DESIGNS    VAINLY,    &cv 

To  the  greatly  afflicted  family  we  wish  every 
divine  consolation  and  support ;  and  to  his  be- 
reaved flock,  hearts  devoutly  to  improve  this 
mournful  visitation.  And  may  we  all  be  follow- 
ers of  them  who,  through  faith  and  patience, 
are  gone  to  inherit  the  promises,  through  Jesus' 
Christy  to  whom  be  glory  forever.     Amen. 


SERMON      XIIL* 

THE  BLESSEDNESS  OF  THOSE  WHO  DIE  IN  THE  LORJD. 


REVELATION,  xlv.  13. 

^nd  I  heard  a  voice  from  heaven^  saying  unto  mcy  Wrttfy 
Blessed  are  the  dead  luh'ich  die  in  the  Lord,  from  henceforth  : 
yea^  saith  the  Spirit,  that  they  may  rejl  from  their  labours,  arid 
their  luorhs  do  follow  them, 

A  MOURNFUL  providence  hath  deter- 
Hiined  my  choice  of  this  passage  :  a  providence  in 
vi^^hich  I  myself  am  chiefly  concerned.  God 
most  vi^ise  and  righteous  hath  seen  meet  to  re- 
move an  affectionate  and  tender  mother  by 
death  ! 

The  gloomy  tidings  -were  received  the  day  past. 
I  feel  the  stroke.  Nature  recoils  ;  but  rehgion 
teacheth  to  say,  Ail  is  well.  In  such  a  case, 
who  can  help  feeling,  seeing  the  connexion  was 
near  and  mutually  binding  ?  Yet,  O  my  soul, 
dismiss  every  murmuring  thought,  and  adore  the 
hand  that  strikes  ! 

The  deceased  ever  acted  a  tender,  a  provident, 
and  an  indulgent  part.  While  properly  thought- 
ful of  the  body,  and  its  concerns,  she  manifested 
a  prevailing  soHcitude  for  the  immortal  soul : 
making  it  evident  to  all  that  were  about  her,  that 
she  "  travailed  in  birth  again,  till  Clirist  should  be 

*  Delivered  April  17,1768,  occasioned  by  the  death  of  the 
author's  mother,  Mrs.  Mary  Stiliman,  who  died  Majrch  17,  i-j(>'\ 
in  Chr.rleston.  (S.  C.}  sgcd  57. 


260  THE  BLESSEDNESS  OF  THOSE 

formed  in  them."  A  reflection  on  such  repeated 
acts  of  kindness,  tends  to  make  the  wound  the 
deeper,  and  to  increase  the  sense  of  loss  in  him, 
who  feels  that  he  has  the  affection  of  a  son. 

Had  1  been  on  the  spot,  it  would  have  been 
expected,  that  I  should  make  some  improvement 
of  the  dispensation.  It  appears  no  less  proper, 
when  so  far  removed  from  the  place  of  her 
death.  The  parent  is  no  less  a  parent,  for  being 
above  a  thousand  miles  distant,  neither  is  the 
stroke  the  more  tolerable  ;  rather  this  circum- 
stanc-e  is  an  aggravation.  We  all  esteem  it  a  fe- 
licity to  be  near  to  them  we  love  ;  and  are  ready 
passionately  to  wish,  when  any  such  die  at  a  dis- 
tance from  us,  that  we  might  have  seen  the  last 
of  them,  and  have  been  among  the  number  of 
their  friends,  who  took  part  in  their  affliction, 
and  contributed  all  that  was  in  their  power  to 
make  their  death-bed  easv.  Had  inclination  made 
the  disposal,  this  circumstance  would  have  been 
prevented :  but  the  Lord  fixes  the  bounds  of  our 
habitation.  We  are  not  left  to  choose  for  our- 
selves, and  it  is  well  we  are  not  ;  seeing  we  should 
follow  our  own  way,  till  it  would  either  prove 
our  ruin,  or  our  very  great  disadvantage.  We  have 
a  striking  instance  of  this  in  the  conduct  of  Jonah, 
that  disobedient  prophet.  In  obeying  the  dictates 
of  his  own  mind,  he  ran  from  God  ;  and  was  soon 
brought  to  the  ad  dilemma,  either  that  the  mar- 
iners with  him  ii.Ubt  suffer  shipwreck,  or  he  be  cast 
into  the  sea.  An  instance  this,  that  may  lead  us 
to  reflect  on  our  happiness,  in  being  disponed  of 
by  an  all-wise  God  ;  and  at  the  same  time,  to  jus- 
tify his  dealings  with  us,  even  when  exercised 
with  heavy  trials. 


WHO  DIE  IN  THE  LORD,  261 

Confident  that  you,  an  afltKtionate 'people,  a- 
mongst  whom  I  esteem  myself  happy,  will  bear 
with  me  on  the  present  occasion,  and  give  me  a 
share  in  your  prayers  and  sympathy,  I  shall  go  on 
to  improve  this  righteous  providence  of  God. 

The  passage  I  have  read  to  you,  will  naturally 
lead  us  to  a  variety  of  suitable  reflections  ;  such  as 
are  calculated  to  give  support  and  comfort,  under 
the /death  of  those  relatives,  who,  we  have  reason 
to  believe,  have  slept  in  Jesus.  Therefore  I  shall 
not  be  called  to  preach  altogether  to  myself ;  in- 
asmuch as  what  may  be  suggested  from  the  text, 
will  be  no  less  suitable  to  you,  who  have  lately  lost 
near  and  pious  relations  :  yea,  it  may  be  received 
and  treasured  up  against  the  time  to  come.  Af- 
flictions await  us,  and  we  know  not  how  soon  God 
may  make  a  breach  in  our  famihes,  or  among  the 
number  of  our  bosom  friends. 

St.  John  having  spoken  of  the  rise,  power  and 
cruelty  of  antichrist,  in  the  preceding  chapter, 
proceeds  to  foretel  his  destruction,  and  the  pun- 
ishment that  would  be  inflicted  on  all  such  as 
should  worship  the  beast,  and  his  image,  and  re- 
ceive his  mark  in  their  forehead  and  in  their  hand. 
But  with  respect  to  those,  that  should  endure  the 
great  fight  of  afiliction,  and  maintain  their  integ- 
rity, in  the  midst  of  temptation  and  bloody  perse- 
cution, he  highly  commends  their  conduct,  and 
pronounces  them  blessed  in  death.  Ver.  12,  13. 
"  Here  is  the  patience  of  the  saints  :  Here  are  they 
that  keep  the  commandments  of  God,  and  the 
faith  of  Jesus."  q.  d.  In  these  distressing  times 
of  antichristian  cruelty,  their  patience  having  been 
severely  tried,  did  shine  conspicuou^ly  ;  they 
chose    rather  to  part  with  their  lives^  than    to 


'262  THE  BLESSEDVESS  OF  THOSE 

deny  their  Master.  And  the  text  seems  to  be 
introduced  with  a  design  to  encourage  such  pa- 
tience in  tribulation,  by  setting  before  the  saints 
a  prospect  of  enjoying  immortal  blessedness,  as 
'soon  as  they  should  finish  their  course :  "  And  I 
heard  a  voice  from  heaven,  saying  unto  me. 
Write,  Ble^sed  are  the  dead  that  die  in  the  Lord, 
from  henceforth  :  yea,  saith  the  Spirit,  that  they 
may  rest  from  their  labours,  and  their  works 
do  follow  them."  Let  us  attend  to  the  followins: 
particulars  : 

L  An  inquiry  into  the  import  of  the  phrase, 
"dying  in  the  Lord." 

IL  A  consideration  of  the  blessedness  of  such  ; 
"Yea,  saith  the  Spirit,  that  they  may  rest  from 
their  labours,  and  their  works  do  follow  them." 

L  We  are  to  inquire  into  the  import  of  the 
phrase,  "  dying  in  the  Lord  :"  uhich  ib  an  inquiry 
of  importance,  seeing  the  blessedness  here  predi»- 
cated  is  confined  to  such. 

1.  Some  die  in  the  comforts  of  the  Lord  ;  be- 
ing favoured  with  the  most  lively  manifestations 
of  the  love  of  God,  and  clear  and  soul-reviving 
discoveries  of  that  glory  to  be  revealed.  Many 
believers  have  had  such  realizing  views  of  heav- 
en and  its  ineffable  felicities,  by  faith,  through  the 
medium  of  eternal  truth,  and  the  Spirit  of  God 
so  sensibly  witnessing  with  their  spirits  their 
adoption,  that  they  have  been  anxious  to  be  gone. 
Death  and  all  its  terrors  have  been  swallowed  up 
in  the  divine  prospect  of  the  all-surpassing  glory  ; 
and  from  hence  they  have,  upon  the  verge  of 
eternity,  cried  out  like  the  mother  of  Sisera  in 
another  ca 'e,  "  Why  is  his  chariot  so  long  in 
coming  ?  Why  tarry  the  wheels  of  his  ohariQis-?'" 


WHO  DTE  IN  THE  LORD.  263 

We  have  had  numerous  instances  of  those  trium- 
phant deaths,  which  adorn  religion  and  confirm 
the  hope  of  such  of  the  children  of  God  who  have 
still  to  submit  to  the  like  event.  With  what 
pleasure  and  tranquillity  have  some  waited  for 
their  dissolution,  under  the  growing  imfirmities 
of  the  body,  and  have  often  spoke  of  the  period 
when  they  should  be  dissolved  with  an  evident 
satisfaction  ?  1  have  never  read  the  letter  of 
which  the  following  is  an  extract,  written  by  the 
devout  Mrs.  Rowe  to  the  Rev.  Dr.  Watts,  with- 
out delight.  After  she  had  requested  that  he 
would  look  over,  and  prepare  certain  of  her  pa- 
pers for  the  press,  she  adds,  « I  have  now  done 
with  mortal  things,  and  all  to  come  is  vast 
eternity.  Eternity !  How  tran;^porting  is  the 
sound!  As  long  as  God  exists,  my  being  and 
my  happiness  is  secure.  These  unbounded  de- 
sires, which  the  wide  creation  cannot  limit,  shall 
be  satisfied  forever.  I  shall  drink  at  the  fountain 
head  of  pleasure,  and  be  refreshed  with  the  em- 
anations  of  original  life  and  joy.  I  shall  hear  the 
voice  of  uncreated  harmony  speaking  peace  and 
ineffable  consolation  to  my  soul. 

*  Through  the  blood  of  the  Lamb,  I  hope  for  an 
entire  victory  over  the  last  enemy  ;  and  that  be- 
fore this  comes  to  you,  I  shall  have  reached  the 
celestial  heights  ;  and  while  you  are  reading  these 
lines,  I  shall  be  adoring  before  the  throne  of  God, 
where  faith  shall  be  turned  to  vision,  and  these 
languishing  desires  satisfied  with  the  full  fruition 
of  immortal  love.**  Thus  lived  that  ingenious, 
pious  Christian  in  the  glorious  prospect  of  im- 
mortality. 

**  Prtfixed  to  Mrs.  Rowe's  Devout  Exercises  of  the  Heart. 


264  THE  BLESSEDNESS  OF  TPIOSE 

And  how  full  of  divine  consolation  was  the  ex- 
cellent Mr.  Hervey.  On  the  day  of  his  death, 
among  many  other  things  that  he  said,  which  are 
worthy  of  being  transcribed  and  repeated,  he 
mentioned  1  Cor.  iii.  21,  22,  23.  "  All  things  are 
yours  ;  whether  Paul,  or  Apollos,  or  Cephas,  or 
the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come ;  all  are  yours ;  and  ye  are 
Christ's  ;  and  Christ  is  God's."  And  went  on 
in  the  following  language,  '  Here  is  the  treasure 
of  a  Christian.  Death  is  reckoned  among  this 
inventory ;  and  a  noble  treasure  it  is.  How 
thankful  am  I  for  death,  as  it  is  the  passage 
through  which  I  pass  to  the  Lord  and  Giver  of 
eternal  life  ;  and  as  it  frees  me  from  all  this  mis- 
ery you  now  see  me  endure,  and  which  I  am 
willing  to  endure,  as  long  as  God  thinks  fit ; 
for  I  know  he  will,  by  and  by,  in  his  own  good 
time,  dismiss  me  from  the  body.  These  light 
afflictions  are  but  for  a  moment,  and  then  comes 
an  eternal  weight  of  glory.  O  !  welcome,  wel- 
come death !  Thou  mayst  well  be  reckoned  among 
the  treasures  of  the  Christian.  "  To  live  is  Christ, 
but  to  die  is  gain."*  Thus  died  that  man  of  God, 
whose  praise  is  in  the  churches.  Besides  whom, 
we  have  had  a  crowd  of  witnelTes.  And  whoso- 
ever understands  Heb.  xi.  1 .  "  Now  faith  is  the 
substance  of  things  hoped  for,  and  the  evidence 
of  things  not  seen  ;"  I  say,  whosoever  experimen- 
tally understands  this  incomparable  definition  of 
faith,  may  at  once  account  for  the  Christian's  tri- 
umph over  the  last  enemy. 

But  it  is  necessary  to  observe,  that  all  the  chil« 
dren  of  God  do  not  die  in  the  comforts  of  the 

*■  Hervey 's  Life. 


WHO    DIE    IN    THE   LORD.  265 

Holy  Ghost.     We  have  seen  some  very  affecting 
instances  of  the  exemplary   Christian  his  having 
the  severest  conflict  in   his  last  illness   and  death. 
I  have  read  of  an   eminent  divine,  who  had  lived 
thirty  years  in  the  assurance  of  faith ;    notwith- 
standing which,   he  died  in   the  dark.     And  let 
it  be  remembered,  that  there  are  many  things  at 
such  times  that  tend  to  fill  the  mind  with  gloomi- 
ness.    The  diseases  of  the  body,  of  which  the 
Christian  complains,  often  so  affect  the    mind  as 
to  hinder  the  wonted  exertion  and  exercise  of 
its  faculties  :  these  two  being  so  nearly  connect- 
ed, that  in  common  their  distresses  are  reciprocal. 
Besides,  we    cannot  be   insensible    that   it    is 
the  devil's  last  onset  ;    and  the  shorter  his  sea- 
son of  tempting  is,   the    more  violent    are   his 
efforts.     "  The  devil  is  come  down  to  you,''  said 
St.  John  to  the  church,  "  in  great  wrath,  because 
he  knoweth  he  hath  but  a  short  time."     He  can- 
not destroy,  but  he  will  as  much  as  possible  per- 
plex the  children  of  God.     Add  to  this  that  the 
believer's  comfortable  living,  and  surely  his  com- 
fortable dying,  depends  upon  the  communication 
of  divine  love,  and    the    vigorous  exercise    of 
faith.     Now  God  m.ay,  yea,  he  sometimes  doe^, 
for  wise  reasons,  suspend  his  gracious  influences 
from   his  own  children,  even  when  on  a  death- 
bed.    The  Lord   Jesus   Christ  himself,  wh/^n   he 
hung  on  the  cross,  cried,  "  My  God,  my  God, 
why  hast  thou  forsaken   me  ?"     It  becomes  us  to 
be  silent,  when  the  reasons  of  the  divine  condutt 
are  hid  from  us.     But,  alas,  how  apt  are  we  at 
such  times  to  say,  '  Why   is  it  thus  ?     This  in- 
stance   in    which    our     blessed    Rzdeemer    was 

2   K 

/ 


266  THE    BLESSEDNESS    OF    THOSE 

forsaken  on  the  cross,  should  lead  us  to  a  mute 
behaviour  under  such  a  dispensation. 

The  preceding  remarks  may  correct  one  mis- 
take, which  seems  to  be  generally  fallen  into,  viz. 
Christians,  their  almost  taking  it  fot  granted, 
that  a  believer  who  has  been  eminent  in  life,  will 
be  no  less,  yea,  more  so  in  death.  Whereas  we 
find  that  there  is  a  variety  of  circuirstances,  ei- 
ther from  the  diseases  of  the  body,  the  fiery  darts 
of  the  wicked,  or  the  suspension  of  divine  influ- 
ence, that  may  fill  the  mind  with  darkness,  and 
cause  a  once  shining  Christian  to  set  in  a  cloud. 
But  this  should  not  suggest  any  suspicion  of  the 
safety  of  his  state,  seeing  it  has  been  the  lot  of 
many  of  the  people  of  God,  who  in  life,  and  during 
a  course  of  years,  had  given  their  intimate  friends 
the  most  satr  fying  evidences  of  their  acquaintance 
with  true  religion.  Besides,  was  not  Christ  him- 
self forsaken  in  his  la-^t  minutes  ?  Who  would 
dare  from  hence  to  infer,  that  he  was  not  the 
darling  of  the  Father  ?  The  blessedness,  there- 
fore, that  is  spoken  of  in  the  text,  is  not  limited 
to  such  as  are  so  happy  as  to  die  in  the  comforts 
of  the  Holy  Ghost.     But, 

2.  They  are  blessed  who  die  In  the  Lord,  i.  e. 
in  his  favour  ;  who  have  their  sins  pardoned 
through  the  precious  blood  of  Jesus,  and  their 
souls  justified  by  his  everlasting  righteousness  ; 
who  ate  united  to  him  by  ties  that  are  indissolu- 
ble  ;  in-^omuch  that  "  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to 
separate  thenj  from  the  love  of  God,  which  is  in 
Christ  Jesus  their  Lord."     And  this  is  the  case 


WHO  DIE    IN  THE  LORD.  267 

With  all  that  are  called  according  to  his  purpose. 
They  all  die  in  faith,  and  in  the  divine  favour ; 
though  they  may  not  be  able  to  say,  Christ  loved 
me,  and  gave  himself  for  me.'  To  be  in  the  favour 
of  God  is  absolutely  necessary  to  our  dying  safely  ; 
and  a  persuasion  that  we  are  personally  in  his  fa- 
vour, is  necessary  to  our  dying  comfortably.  And 
the  one  may  be,  where  the  other  is  not.  The 
blessedness,  therefore,  is  anrexcd  to  those  persons 
who  die  in  union  to  Jesus,  and  interested  in  the  fa- 
vour of  God ;  though  it  may  be  their  great  af- 
fliction to  struggle  hard  with  death,  under  the  hi- 
dings of  their  Father's  face.     I  now  proceed, 

11.  To  consider  the  blessedness  of  departed 
«aints  :  "  Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labours,  and  their  works  follow  them." 

1.  Note  by  what  authority  St.  John  publishes 
this  glorious  sentence,  "  Yea,  saith  the  Spirit," 
the  Holy  Ghost,  by  whom  holy  men  of  God 
at  sundry  times  were  moved  to  speak  ;  who  in- 
spired the  whole  of  the  living  oracles. 

2.  We  observe,  that  the  dead  in  Christ  are 
blessed  from  the  moment  of  their  departure  out  of 
this  world.  This  seems  plain  from  several  scrip- 
tures :  Solomon  as  mres  us,  that  at  death  tiie 
"  dust  returns  to  the  earth  as  it  was,  and  the 
spirit  returns  to  God  who  gave  it."  Our  Lord 
said  to  the  penitent  thief,  '*  To-day  shalt  thou  be 
with  me  in  paradise."  And  St.  Paul,  in  several 
places,  has  satisfied  us  what  views  he  had  of  this 
matter  :  "  For  we  know  that  if  our  earthly  house 
of  this  tabernacle  were  dissolved,  we  have  a  build- 
ing of  God,  an  house  not  made  with  hands,  eter- 
nal in  the  heavens."  He  speaks  with  confidence, 
it  being  no  matter  of  conjecture  or  uncertainty  j 


268  THE    BLESSEDNESS    OF   TPIOSE 

but  what  he,  with  the  rest  of  the  disciples,  were 
persuaded  of,  viz.  that  when  the  body  should 
die,  the  soul  should  immediately  enter  into  the 
joy  of  the  Lord.  And  in  his  epistle  to  the  Philip- 
pians,  he  declares  that  he  was  "  in  a  strait  betwixt 
two,  having  a  desire  to  depart,  and  to  be  with 
Christ,  which  is  far  better."  If  the  apostle  had 
not  known,  that  upon  the  dissolution  of  the  body 
he  should  be  present  with  the  Lord,  why  was 
he  anxious  to  depart  ?  Death  in  itself  is  shocking  : 
nature  shrinks  at  the  prospect  of  it.  St.  Paul,  as 
2,  man,  loved  his  life  and  enjoyments  too  well  to 
wish  to  die,  barely  for  the  sake  of  being  dead. 
And  as  a  believer  in  Jesus,  he  loved  his  privi- 
leges, especially  that  communion  he  had  with  a 
God  in  Christ,  too  well  to  be  desirous  of  depart- 
ing without  an  assurance  that  he  should  instantly 
pass  to  glory,  where  his  joy  should  be  full ;  or 
as  it  is  here  expressed,  rest  from  his  labours,  and 
his  works  follow  him.  This  is  the  blessedness 
that  takes  place,  as  soon  as  the  earthly  house  of 
this  tabernacle  is  dissolved.  In  the  world,  be- 
lievers shall  have  tribulation  ;  but  at  death, 

1.  They  rest  from  all  those  distresses,  that  result 
from  the  afflictions  and  death  of  friends  and  rela- 
tives. Besides  that  natural  sympathy,  which 
mankind  are  generally  possessed  of,  by  which 
they  are  inclined  to  pity  the  afflicted,  and  as  it 
were  to  bear  a  part  of  their  burdens,  real  believ- 
ers are  justly  supposed,  in  consequence  of  a  true 
acquaintance  with  the  rehgion  of  Jesus,  to  pos- 
sess, if  I  may  use  the  expression,  a  more  delicate 
sensibility ;  inasmuch  as  his  doctrines  and  ex- 
ample mutually  tend  to  promote  it.  This  di- 
vine temper  never  shone  in  any  one  as  it  did 
in  the  adorable  Son  of  God  j  and  it  is  expected 


WHO    DIE    IN    THK    LORD.  2()9 

of  all  his  followers,  that  the  same  mind,  the  same 
tempers  should  be  in  them,  which  were  also  in  him. 
Now  in  whomsoever  this  temper  prevails,  it  will 
interest  him  in  the  prosperity  or  adversity  of 
others.  He  will  mourn  with  those  who  mourn, 
and  rejoice  with  those  who  do  rejoice.  He  finds 
himself  sensibly  afflicted  when  his  brethren  suf- 
fer, and  as  sensibly  relieved  when  they  obtain 
deliverance. 

But  besides  this  more  general  sympathy,  having 
formed  a  variety  of  agreeable  connexions  in  do- 
mestic life,  he  becomes  still  more  attentive  to 
their  interests;  and  consequently  is  so  much  more 
affected  with  their  calamities  ;  e.  g.  Does  God 
lay  his  hand  upon  the  wife  of  your  bosom  ?  or 
the  provident  and  tender  husband  ?  Who  can  de- 
scribe the  distressing  anxiety  of  mind  on  such 
occasions?  What  fears  invade  the  person,  lest 
cruel  death  should  dissolve  the  happy  ties,  break 
the  pleasing  connexion,  and  thus  deprive  you 
of  the  partner  of  your  life  ;  leaving  you  to  be- 
moan vour  state  of  widowhood,  after  havino" 
spent  many  years  together  in  that  near  relation  ! 

Or  are  the  indulgent  parents,  who  have  reared 
you  through  the  several  stages  of  life,  from  in- 
fancy to  childhood,  and  from  childhood  to  youth, 
at  vast  expense  ;  who  have  always  dealt  with  you 
in  the  most  tender  and  compassionate  manner  ; 
I  say,  are  they  afflicted  ?  You  feel  for  them,  and 
become  partakers  of  their  affliction.  Are  they 
taken  off  by  death  ?  You  sigh  in  secret,  weep 
abundantly,  and  are  ready  to  w  ish  that  it  had 
been  the  will  of  God  to  have  continued  them 
longer. 

Does  the  Lord  single  out  one  of  your  tender 
offspring,  and  load  him  with  painful  sickness  ?  No 


270  THE    BLESSEDNESS   OF   THOSE 

one  can  tell  the  feelings  of  a  parent's  heart    on 
such  occasions,  but  he  who  is  himself  a  parent. 
How  gladly  would  he  bear  a  part  of  the  affliction, 
were  it  possible  ?    He  walks  the  room,  watching 
every  breath,  and  every  pulse,  while  his   fears 
suggest  the  most  dangerous  symptoms.     His  anx- 
ious mind  continually  trembles,  lest  death  should 
cut  down  the  flower.     And  if  the  event  should 
be  according  to  his  apprehensions,  we  hear  him, 
in  language  like  that  of  David,  bewailing  the  sad 
catastrophe:    "  O  my  son  Absalom,  my  son,  my 
son  Absalom  :    would  God  I  had  died  for  thee, 
O  Absalom,  iiiy  son,  my  son."     Thus  we  see,  that 
the  very  connexions  which  make  up  a  great  part 
of  what  we  call  happiness  in  this  life,  often  prove 
like  so  many  thorns  in  our   sides.     From  dis- 
tresses of  this  nature,  afl   are   delivered  at  death. 
2.    They    rest  from  all  pains  and  sicknesses. 
The  human  body  is  exposed  to  a  great  variety  of 
diseases,  many  of  which  are  attended  with  the 
most  excruciating  pains.     With   these,  some  of 
the  saints  have  been  long  exercised,  while  others 
have  been  suddenly  transmitted  from  earth  to 
heaven.     How  glorious  i^  such  a  transition  !    One 
minute  busy  in  the  aflairs  of  the  world,  and  it 
may  be  struggling  with  poverty,  w^ith  distress, 
&;c.  the  next  minute  in  the  presence  of  God,  and 
of  the  Lamb  !     But  God  is  a  sovereign  ;    he  ap- 
points  a  sudden    death  and  an  easy  passage  to 
some,  but  lingering,  painful  sickness  to  others  of 
his  own  children.     We  have  seen  some  continue 
months,  under  a  complication   of  diseases,  and 
afilicted  with  the  acutest  pains,  tifl  finally,  nature 
being  worn  out,  submits  without  a  groan  to  the 
stroke  of  death,  and  thus  obtains  an  eternal  deliv- 
erance from  all  such  distresses.     Who  would  be  so 


WHO    DIE    IN    THE    LORD.  271 

cruel  as  to  have  them  back  again,  even  if  they 
might  have  it  for  a  wish,  seeing  they  have  en- 
dured the  conflict,  and  finished  their  course,  and 
are  now  admitted  to  the  fruition  of  eternal  life  ? 

3.  By  this  event,  the  saints  are  freed  from  all 
solicitude  about  the  fickle  things  of  time.  These 
they  had  been  anxious  to  obtain,  and  were  either 
disappointed  in  the  pursuit  or  enjoyment.  They 
either  never  acquired  what  they  had  studiously 
sought  after,  or,  having  acquired  it,  became  con- 
virced  that  they  were  as  far  from  their  fancied 
happiness  as  ever. 

These  sorrows  of  the  world  are  now  at  an  end. 
The  body  lies  at  rest  in  the  land  of  darkness,  as 
darkness  itseit,  and  the  soul  exults  in  the  beatific 
vision.  The  body  waitb  the  summons  of  the  last 
day,  when  the  trump  shall  sound,  and  the  dead 
in  Christ  rise  first.  Such  cease  to  say,  "  What 
shall  we  eat,  and  what  shall  we  drink,  and  where- 
withal shall  we  be  clothed  ?"  being  amply,  yea, 
eternally  provided  for  in  an  infinitely  better  state. 

4.  The  saints  rest  from  all  persecutions  for  the 
sake  of  Christ  and  his  divine  rehgion  ;  from  all 
unkindnebS  from  those  of  whom  they  expected 
better  treatment ;  they  have  done  forever  with  all 
disputing  about  religious  sentiments,  and  have 
arrived  in  that  w^orld,  the  glorious  inhabitants  of 
which  see  eye  to  eye,  and  with  perfect  harmony 
unite  to  magnify  the  exceeding  riches  of  grace. 

5.  Departed  saints  have  obtained  that  deliver- 
ance, they  had  long  desired,  from  all  sin.  Sin 
now  has  no  more  being  in,  or  power  over  them. 
Often  did  they  on  this  account  groan,  being  bur- 
dened ;  and  in  the  pathetic  language  of  St.  Paul 
say,  "  O  wretched  man  that  1  am,  who  shall  de- 
fiver  me  from  the  body  of  this  death?"  That 


272  THE    BLESSEDNESS    OF   THOSE 

cursed  thing  is  entirely  done  away,  and  they 
have  no  more  to  do  in  a  way  of  opposition  to  it. 
The  combat  ceaseth  forever,  and  they  are  enabled 
to  say,  "  Thanks  be  to  God,  who  hath  given  us 
the  victory !"  It  was  a  fiery  conflict,  and  cost  the 
saints  many  a  sorrowful  hour.  Often  did  they 
complain,  "  When  we  would  do  good,  evil  is  pres- 
ent with  us."  Many  times  did  they  enter  their 
closets  to  weep  over  tlieir  indwelling  corruptions, 
to  bewail  their  want  of  conformity  to  the  divine 
character,  and  to  wTestle  with  God  for  greater 
spirituality  ;  but  now  "  their  warfare  is  accom- 
plished, and  they  have  received  of  the  Lord's 
hand  double  for  all  their  sins."  O  happy  con- 
quest !  blessed  deliverance  !  What,  sin  no  more  ? 
Never  be  interrupted  more  by  that  monster  which 
hath  made  all  the  days  of  their  pilgrimage  sor- 
rowful ?  Blessed  be  God,  he  hath  so  ordered  it, 
tliat  the  promised  rest  shall  come  ! 

C.  They  now  bid  defiance  to  the  powers  of 
darkness.  Satan  can  tempt  them  no  more. 
Though  he  cannot  destroy,  he  will  make  the 
journey  of  God's  people  as  thorny  and  distressing 
as  possible.  "  He  walketh  about  as  a  roaring 
lion,  seeking  whom  he  may  devour ;"  and  his 
temptations  are  compared  to  fiery  darts  :  with 
what  propriety  every  believer  knows,  seeing  he 
is  not  ignorant  of  his  devices.  But  having  pass- 
ed through  death,  he  has  arrived  where  the 
wicked  one,  the  devil,  ceaseth  from  troubling, 
and  the  weary  are  at  rest. 

7.  Departed  saints  rest  from  all  unbelief,  from 
all  fears  of  death,  and  from  all  doubts  about 
their  interest  in  Christ.  These  things,  while 
they  were  in  the  body,  were  a  constant  source  of 
discourao-ement.     Thev  were  often  led,  through 


Vv^^IO  DIE  m  THE  LO^D.  273' 

ilie  weakness  of  flikh,  to  stagger  at  the  promises, 
to  dread  the  last  enemy,  and  to  fear  that  after 
all  they  should  be  deceived  :  ever  ready  to  write 
the  most  bitter  things  against  themselves.  It  is 
not  uncommon  for  those  that  fear  the  Lord,  to 
walk  in  darkness,  being  deprived  of  the  light  of 
his  countenance  ;  which  is  the  greate-t  trial  they 
can  meet  with  in  the  world.  And  having  lost  sight 
for  a  time  of  Jesus'  most  glorious  character,  his 
personal  worth  and  beauty,  through  the  prevalence 
of  unbelief  and  their  indwelling  corruption^,  they 
lament,  in  the  bitter  language  of  Job,  "  Behold,  I 
go  forward,  but  he  is  not  there  ;  and  backward, 
but  I  cannot  perceive  him :  on  the  left  hand, 
where  he  doth  work,  but  I  cannot'  behold  him  : 
he  hideth  himself  on  the  right  hand,  that  I  cannot 
see  him."  At  such  times  nothing  can  satisfy  a 
real  believer,  but  renewed  discoveries  of  a  glori- 
ous Christ ;  who  is  to  him  altogether  lovely,  and 
the  chief  among  ten  thousand.  '  Come,  Lord  Je- 
sus, come  quickly,'  is  his  prayer  ;  '  let  me  see  thy 
countenance,  let  me  hear  thy  voice  ;  for  sv^eet  is 
thy  voice,  and  thy  countenance  is  comely !  In 
these  expressions  we  observe  not  only  warm  love, 
to  an  absent  Redeemer,  but  distressing  anxiety 
for  his  return. 

But  the  case  is  altered  with  a-1  those  who  have 
died  in  the  Lord ;  they  rest  from  these  difficul- 
ties, and  all  those  evils  that  attend  the  present 
state.  And  we  are  led  to  observe,  as  an  essen- 
tial part  of  their  blessedness,  that  they  are  in  the 
actual  enjoyment  of  all  good.  "  And  their  works 
do  follow  them."  By  this  sentence  we  are  taught 
to  trace  them  to  some  other  state  of  being.  They 
have  bid  adieu  forever  to  the  present  scene  ;  but 
2  h 


274  THE  BLESSEDNESS  OF  THOSE 

have  not  lost  their  existence,  nor  yet  sunk  into 
a  state  of  sleep  or  inactivity.  They  have,  only 
changed  place,  earth  for  heaven  ;  a  vale  of  tears, 
for  the  presence  of  God.  They  have  been  conduct- 
ed by  their  guardian  angels  to  the  blissful  society 
of  heaven,  and  are  seated  in  yonder  glory,  among 
the  spirits  of  just  men  made  perfect ;  among  all 
the  redeemed  with  the  blood  of  Jesus.  There 
they  enjoy  the  company  of  patriarchs,  prophets, 
evangelists,  and  the  noble  army  of  martyrs. 
There  old  friends  meet  together ;  and  having 
taken  a  retrospective  view  of  the  w^ay,  in  which 
the  Lord  led  them  in  this  wilderness  ;  the  various 
deliverances  he  had  wTought  for  them,  and  that 
abundant  mercy  displayed  in  their  being  made 
heirs  of  God,  and  joint  heirs  with  Christ,  they 
unite  with  all  the  illustrious  company  of  saints, 
to  adore  the  Lamb.  Now  they  are  without  sin 
and  sorrow  ;  they  no  more  complain,  '  I  sought 
him,  but  I  found  him  not ;'  for  they  are  in  the 
immediate  presence  of  the  Lord  Jesus,  who  is  to 
them  a  real  object  of  sight.  They  behold  his 
glory,  and  are  satisfied  with  appearing  in  his  like- 
ness. To  them  an  abundant  entrance  has  been 
ministered  into  the  kingdom  of  our  Lord  Jesus 
Christ,  and  their  works  have  followed  them.  It 
is  an  old,  but  a  just  remark,  that  their  works 
did  not  go  before,  to  give  them  a  title  to  the 
kingdom  of  heaven,  or  to  plead  their  admission 
into  it :  no,  this  unspeakable  favour  they  re- 
ceive  purely  on  account  of  the  merits  of  Christ, 
through  whom  they  obtain  remission  of  sins, 
and  inheritance  among  them  that  are  sanctified. 
They  were  accepted  in  the  Beloved,  in  whom 
all  the  elect  of  God  are  complete.     And  upon 


WHO  DIE  IN  THE  LORD.  275 

their  arrival  in  that  world  of  glory,  they  had 
nothing  to  plead  as  a  reason  of  acceptance  but 
the  perfect  righteousness  of  Jesus.  "  Their 
works  followed  them  when  admitted/*  says  one ; 
*'  as  the  robe  which,  on  a  king's  coronation-day, 
flows  from  his  shoulders,  cannot  but  accompany 
him  wheresoever  he  goes.  It  may  be  pertinent, 
on  the  mention  of  this  illustration,  ju^t  to  hint, 
that  as  it  is  not  the  robe  of  state  that  makes  the 
king,  so  neither  is  it  the  practice  of  holiness  that 
makes  the  Christian.  An  union  with  Christ,  an 
interest  in  his  merits,  and  the  indwelling  pre- 
sence of  his  Spirit  ;  the<e,  and  nothing  short  of 
these,  constitute  the  true  Christian.  Yet,  as  the 
royal  robe  is  an  attendant  on  majesty,  and  dis- 
tinguishes the  monarch  ;  so  practical  godliness 
is  inseparable  from  faith,  and  adorns  the  believer.*' 
But  after  all  that  can  be  said  of  their  happiness, 
it  will  readily  be  acknowledged,  that  we  fall  far 
short  of  an  adequate  description.  We  can  better 
describe  their  miseries  in  this  life,  than  their  feli- 
cities in  heaven.  Verily  "we  see  through  a 
glass,  darkly;  but  then  face  to  face."  "We 
know  but  in  part,  and  we  prophesy  but  in  part ; 
but  when  that  which  is  perfect  is  come,  then  that 
which  is  in  part  shall  be  done  away.'*  Yet  this 
we  are  assured  of,  that  the  dead  are  blessed  who 
die  in  the  Lord  ;  and  we  are  in  a  degree  made 
acquainted  with  the  nature  of  that  blessedness : 
but  fully  to  investigate  it,  is  impossible  in  our 
present  state  of  sin  and  ignorance.  Nevertheless, 
in  this  we  rejoice,  that  what  we  know  not  now, 
we  shall  know  hereafter. 

As  an  improvement  of  the  subject,  I  would 
observe, 


^'7G  THE  BLESSEDNESS  OF  THOSE 

1.  That  these  instances  of  mortality,  should  re-. 
iTiind  us  of  our  own  end.  Their  silent,  but  per- 
suasive language,  is,  ^'  Be  ye  also  ready,  for  in 
such  an  hour  as  ye  think  not,  the  Son  of  Man 
Cometh."  It  is  appointed  for  all  once  to  die  :  this 
event  is  inevitable,  but  the  time  when  it  shall  take 
place,  uncertain,  Man's  days  on  the  earth  are  a.s  a 
sTviow,  and  there  is  none  abiding.  This  is  a  truth 
none  can  deny.  The  fathers,  where  are  they  ?  and 
the  prophets,do  they  live  forever  ?  No:  death  visits, 
without  distinction,  the  palaces  of  kings,  and  the 
cottages  of  the  poor  ;  men  of  eminence,  and  i^uch 
3t^  are  lebs  dir  tinguished  ;  the  aged  and  the  youth. 
Where  are  ail  the  inhabitantb  of  the  first  ages  of 
the  world  ?  Alas,  they  have  long  ince  submitted 
to  the  stroke  of  death.  What  numbers  have 
walked  these  streets,  filled  our  public  places,  bust- 
led through  the  world  under  a  weight  of  cares, 
carried  on  great  business,  been  serviceable  in 
their  day,  who  are  now  no  more  in  time  ?  flow 
many  that  have  statealy  worbhipped  in  this  place, 
that  sat  on  yonder  seats,  all  attention,  while  the 
glories  of  the  gospel  were  declared,  are  now  con- 
fined in  the  land  of  darkness  ?  Some  that  from  tins 
desk  have  preached  unto  you  Jesus  and  the  resur- 
rection,  and  were  once  warmly  engaged  for  God's 
glory  and  your  salvation,  are  now  returning  to 
dust.  Death  indeed  hath  slain  his  ten  thousands ! 
What  means  the  passing  bell  ?  Why  go  the 
mourners  about  the  streets  ?  These  ar(?  all  loud 
calls  to  us  to  consider  our  latter  end.  It  hastens  : 
before  to-morrow's  rising  sun,  some  of  us  may  be 
called  to  the  judgment-seat  of  Christ!  Which, 
leads  us  to  observe, 

2.    That  it  is  a  necessary  inquiry.  Are  we  in  the 
I^ord  ?  Ha\^  we.  e\'^er  been  called  out  of  darkness 


V/H©    DIE    IN    1  HE    LORD.  27t 

V 

into  marvellous  light  ?  Ever  brought  to  believe 
in  the  Lord  Jesus  Christ  ?  important  questions  ! 
Death  is  on  his  way  :  we  stand  exposed  every 
moment  to  an  arrest ;  and  should  we  be  over- 
taken in  a  state  of  unbelief,  we  are  gone  for- 
ever. Mankind  need  not  hesitate  a  moment 
about  their  natural  condition  ;  they  are  dead  in 
trespasses  and  sins.  Having  violated  the  divine 
law,  they  are  under  its  cur.^e  ;  and  dying  in  that 
State  must  be  damned,  if  such,  and  such  oi.ly, 
?.re  blessed  who  die  in  the  Lord,  then  ail  tho.-e 
who  go  out  of  the  world  in  a  state  of  impeni- 
tence, being  without  God  and  without  Christ, 
must  perish  under  the  amazh^g  load  of  their  own 
guilt.  How  awfui  is  the  coni)ideration !  Yet  awful 
as  it  is,  we  have  had  a  long  experience,  that  in  it- 
self it  is  utterly  insufficient  to  quicken  dead  sin- 
ners. They  will  not  believe,  though  one  should 
rise  from  the  dead  ;  being  under  the  powerful  in- 
fluence of  enmity  against  God,  and  his  giorious 
method  of  salvation.  May  the  Holy  GliObt  ac- 
company the  solemn  truth  to  the  sinner's  con- 
science, and  slay  that  native  principle,  wdiich  will 
be  his  everlasting  ruin,  if  unsubdued. 

3.  What  has  been  d-livered  may  tend  both  to 
support  believers  under  their  manifold  afflictions, 
and  to  remove  their  fears  of  death.  The  pres- 
ent is  a  checquered  state ;  these  are  their  days  of 
miourning.  Neither  have  they  any  intimation 
from  their  divine  Lord,  that  they  shall  be  deliver- 
ed from  afflictions,  until  they  put  oft'  the  body. 
Wliile  in  the  world  they  are  ne^^er  secure.  It  oft- 
en happens,  that  when  they  have  emerged  from 
under  a  heavy  trial,  and  begin  to  think  the  worst 
is  past,  that  an  affliction  still  more  grievous  takes 


^7S  THE  BLESSEDNESS  OF  THOSE 

place.  To-day  applauded  ;  to-morrow  condemn- 
ed :  one  hour  in  affluence,  the  next  reduced  to 
want :  one  day  in  health,  prosperous  in  business, 
and  happy  in  the  blessings  of  domestic  Hfe  ;  the 
next,  attacked  with  inveterate  disease,  frowned 
upon  by  Divine  Providence  in  trade ;  or  despoil- 
ed of  those  very  things,  which  in  their  nature 
were  calculated  to  render  the  calamities  of  life 
more  supportable.  But  in  the  midst  of  all  these 
distresses,  believers  may  thus  reflect  ;  *  This  is  not 
our  rest :  we  have  our  eye  fixed  on  the  recom- 
pense of  reward  ;  and  desire  that  these  light  af- 
flictions, which  are  but  for  a  moment,  may  work 
for  us  a  far  more  exceeding  and  eternal  weight 
of  glory.  Verily  we  know,  that  if  we  suff'er,  we 
shall  also  reign  with  him.  And  who  can  think 
hard  of  the  sufferings  of  this  present  time,  when 
he  looks  to  that  glory  which  shall  be  revealed  in 
him  ?  They  are  not  worthy  to  be  compared  with 
it.' 

As  these  glorious  truths  tend  to  support  believ- 
ers under  present  afflictions,  so  they  remove  the 
fears  of  death.  Why  should  they  fear,  who  are 
united  to  Jesus,  and  whose  sins  are  pardoned 
through  the  blood  of  sprinkling  ?  The  sting  of 
death  is  sin.  If  sin  be  pardoned,  what  harm  can 
death  do  to  the  Christian  ?  He  may  dissolve  the 
union  that  has  long  subsisted  between  the  soul  and 
body  ;  but,  glory  be  to  God  in  the  highest,  that 
neither  death,  nor  any  other  creature,  shall  ever 
be  able  to  separate  the  soul  from  Christ.  "  They 
shall  never  perish,"  said  he,  speaking  of  his  peo- 
ple under  the  character  of  sheep,  "  neither  shall 
any  pluck  them  out  of  my  hands."  Die  they 
Tnust ;  but  their  very  bodies  shall  be  kept  in  safe- 


WHO  DIE  IN  THE  LORD.  ^79 

ty,  until  the  resurrection  of  the  just.  Then  Christ 
will  change  those  vile  bodies,  and  fashion  them 
like  unto  his  glorious  body.  "  There  is,"  says  an 
apostle,  "  one  glory  of  the  sun,  and  another  glory 
of  the  moon,  and  another  glory  of  the  stars  ;  for 
one  star  differeth  from  another  star  in  glory.  So 
also  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption,  it  is  raised  in  incorruption  :  it  is 
50wn  in  dishonour,  it  i--  raised  in  glory  :  it  is  sown 
in  weakness,  it  is  raised  in  power  :  it  is  sown  a  nat- 
ural body,  it  is  raised  a  spiritual  body."  This  is 
one  of  the  very  comfortable  articles  of  the  Chris- 
tian faith  ;  and  greatly  conducive  to  reconcile  the 
mind  to  death.  Why  should  the  believer  be 
afraid  to  commit  his  sickly,  infirm,  and  perhaps 
emaciated  body  to  the  tomb,  when  he  can  do  it 
in  sure  and  certain  hope  of  a  glorious  resurrec- 
tion ? 

And  as  to  his  immortal  spirit,  it  does,  as  already 
observed,  instantly  pass  to  glory.  The  partition 
between  earth  and  heaven  is  thin  ;  "  absent  from 
the  body,and  present  with  theLord."  Thus  writes 
an  inspired  apostle.  Whereas  we  too  commonly 
speak  as  though  the  spirit,  upon  its  separation  from 
the  body,  travels  through  immeasurable  tracts  of 
space,  before  it  arrives  at  the  celestial  mansions. 
But  did  we  strictly  attend  to  the  holy  scriptures, 
methinks  we  should  readily  conclude,  that  the 
soul,  upon  the  dissolution  of  the  body,  finds  it- 
self at  once  surrounded  by  myriads  of  perfect 
spirits,  and  in  the  transporting  view  of  the  ascend- 
ed Saviour.  Why  then  should  the  Christian  fear 
to  die  ?  Rather,  why  is  he  not,  with  the  apostle, 
desirous  to  depart,  that  he  might  be  with  Christ  f 
Austin  wished  to  die,  that  he  mio-Iit  sec  thiit  bless- 


^80  THE  BLESSEDNESS  OF  THOSE 

ed  head  that  was  once  crowned  with  thorns.  If 
believers  are  not  allowed  to  wish  for  death,  yet 
they  may,  and  it  is  right  they  should,  wait  with 
pleasing  expectation  for  their  great  change,  as  it  will 
di-miss  them  from  the  flesh,  and  its  numerous  in- 
cumbrances, and  introduce  them  into  the  pres- 
ence of  God,  where  is  fullness  of  joy,  and  pleasures 
for  evermore  !  There  they  shall  behold  that  com- 
passionate Jesus,  who  once  agonized  in  the  gar- 
den, until  his  sweat  was  as  it  were  great  drops 
of  blood  ;  who  was  betrayed  by  Judas,  arraigned 
at  the  bar  of  Pilate  ;  and  though  declared  to  be  in- 
nocent,  went  forth  bearing  his  cross,  and  died 
the  just  for  the  unjust  !  And  they  shall  forever 
sing  the  new  song,  saying,  "  Unto  him  that  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood, 
and  hath  made  us  kings  and  priests  unto  God 
and  his  Father;  to  him  be  glory  and  dominion  for- 
ever and  ever.     Amen." 

4.  In  fine,  what  has  been  said  is  calculated 
to  give  support  and  comfort,  under  the  death 
of  pious  relations.  Have  we  reason  to  think 
that  they  died  in  the  Lord  ?  The  Holy  Ghost 
hath  pronounced  them  blessed.  Permit  me  to 
say,  that  this  is  the  case  in  the  present  afflictive 
visitation.  Has  the  Lord  removed  one  so  nearly 
related,  and  so  high  in  affection,  to  the  world  of 
spirits  ?  Blessed  be  his  name,  that  the  survivors 
have  every  satisfying  evidence  that  she  died  in 
the  Lord  ;  therefore  they  do  not  sorrow  as 
those  who  have  no  hope. 

Had  I  not  been  so  nearly  concerned,  here  X 
might  have  been  permitted  to  say-  something  of 
her  character.  But  should  it  be  attempted,  some 
might  judge  it  an  impropriety  ;  and  perhaps  in 
the\varmth  of  filial  affection,  too  much  might  be- 


V/HO   DIE    IN   THE    LORD.  -2^1 

said.  Yet  how  would  it  look  to  be  silent? 
Tell  ni€,  what  forbids  a  child  to  speak  well  of  a 
-venerable  parent,  when  it  may  be  done  with  the 
strictest  regard  to  truth  ?  Bear  with  me,  I  had 
ra-.her  be  censured,  than  slight  the  memory  of 
one  of  the  best  of  mothers.  After  all,  it  is  an 
agreeable  circumstance,  that  I  can  do  it  in  the 
words  of  the  worthy  minister*  of  the  church,  a£ 
which  she  lived  and  died  a  member  ;  as  delivered 
by  him  on  the  solemn  occasion.  "  Much  mighl; 
be  >aid  in  her  favour  with  the  greatest  justice ; 
n)any  thii^gs  in  her,  worthy  of  praise  and  imitation, 
came  under  my  own  nt)tice.  I  had  the  pleasure 
©f  an  intimate  acquaintance  with  her  for  more 
thaan  twenty  years  ;  during  which  time  her  con- 
fersation  was  such  as  became  the  gospel  of 
Christ  :  and  prior  to  the  commencement  of  our 
acquaintance,  she  had  several  years  been  a  warm, 
zealous,  and  exemplary  professor  of  religion.  So 
that,  although  she  often  lamented  her  having 
lived  too  many  years  in  vanity,  she  was  converted 
to  God  in  the  very  prime  of  life  ;  and  which  she 
spent  to  good  purposes.  She  had  naturally  a 
great  flow  of  spirit-^,  and  much  vivacity  of  tem- 
per :  which  being  by  grace  properly  regulated, 
afid  kept  under  due  restraint,  made  her  appear 
with  a  brighter  lustre  in  the  Christian  life.  Her 
behaviour  was  lively,  but  not  light ;  cheerful,  but 
not  vain.  She  maintained  a  close  commuinoa 
with  God  ;  was  often  engaged  in  her  closet,  and 
con  tant  in  her  attendance  on  the  w^ord  and  ordi- 
nance*-  of  the  gospel.  Out  of  the  abundance  of 
her  heart,  her  mouth  frequently  spake  of  divine 

»  Reverend  Oliver  Hart,  of  Charleston,  South-  Carglina. 
2  M 


283  THE    BLESSEDNESS    OF   THOSE,  &c. 

things  ;  and  which  she  did  in  a  way  suitable  to 
the  cases  of  those  with  whom  she  conversed. 
The  poor  and  distressed,  by  various  methods,  she 
would  help  and  relieve  ;  and  ever  manifested  a 
singular  regard  for  ministers  of  the  gospel. 

"  In  social  and  domestic  life,  she  was  an  affec- 
tionate wife,  a  tender  parent,  a  kind  mistress, 
and  a  sincere  friend :  an  Israelite  indeed,  in 
vi^hom  was  no  guile.  Her  last  and  fatal  illness 
was  both  tedious  and  painful ;  which  she  supported 
with  much  patience,  and  resignation  ;  until  na- 
ture, being  entirely  exhausted,  sunk  under  the 
weight ;  and  she  sweetly  blept  in  Jesus."  And 
give  me  leave  to  subjoin,  that  she  always  admir- 
ed the  astonishing  riches  of  grace  ;  and  that  love 
of  God  which  passeth  knowledge.  And  did  invari- 
ably, from  her  real  acquaintance  with  the  gospel, 
adopt  the  language  of  St.  Paul  to  the  Philippians  ; 
"  Yea  doubtless,  and  I  count  all  things  but  loss,  for 
the  excellency  of  the  knowledge  of  Christ  Jesus 
my  Lord  ;  and  do  count  them  but  dung,  that 
Fmay  win  Christ,  and  be  found  in  him,  not  hav- 
ing mine  own  righteousness,  which  is  of  the  law, 
but  that  which  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  by  faith." 

In  such  a  case,  my  brethren,  how  great  must 
be  the  loss  of  surviving  relatives  ?  But  infinitely 
greater  the  gain  of  them,  who  have  thus  walked 
with  God,  and  died  in  faith.  May  all  of  us  be  fol- 
lowers of  them,  who  through  faith  and  patience 
inherit  the  promises.  Even  so.  Lord  Jesus! 
Amen. 


SERMON     XIV.* 

THE  RESURRECTION,  AND  CHANGE  OF  THE  VILE  BODY. 


I  CORINTHIANS,  xv.  51—54. 
^ehold  I  shenx)  you  a  mystery.  We  shall  not  all  sleepy  but  <we  shall 
be  changed,  in  a  moment^  in  the  tivinkling  of  an  eye,  at  the  last 
trump  :  for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  ive  shall  he  changed.  For  this  corruptible  must 
put  on  incorruption,  and  this  mortal  must  put  on  immortality. 
So  ivhen  this  corruption  shall  have  put  on  incorruption.  and  this 
mortal  shall  have  put  on  immortality,  then  shall  be  brought  to  pass 
the  saying  that  is  <written,  Death  is  swalloti/ed  up  in  victory, 

1  HE  general  resurrection  of  the  dead  is 
the  subject  on  which  Paul  treats  in  this  chapter  5 
for  which  we  are  entirely  indebted  to  divine 
revelation.  Yet  there  are  some  things  which  are 
analogous  to  it  in  the  natural  world.  For  exam- 
ple :  the  seed  that  is  ca^t  into  the  earth,  when 
sown,  appears  to  us  to  be  dead,  springs  up  first 
the  blade,  then  the  ear,  and  finally  the  full  corn  in 
the  ear  :  nor  is  the  seed  quickened  except  it  die. 
This  is  a  rer  urrection* 

This  is  the  case  with  some  of  the  class  of  insects. 
The  silk-worm,  after  having  fed  for  a  few  weeks, 
winds  himself  up  in  a  small  case  ;  there  remains 
in  a  dead,  or  torpid  state  ;  at  length  he  perforates 
his  inclosure,  and  comes  forth  a  moth  or  butter- 
fly. Does  not  this  instance  represent  a  resurrec- 
tion ? 

*  Never  before  printed.    Delivered  November  30,  i Sod.' 


iS4  THE  RESURRECTION,  AND 

I  mention  one  thing  more,  in  which  there  is  a 
most  striking  analogy  to  the  resurrection  ;  I  mean 
the  returning  seasons  of  the  year.  In  the  fall  or 
autumn,  the  trees  are  stripped  of  their  verdant 
honours  ;  plants  and  flowers  lose  all  their  beau- 
ties ;  the  verdure  of  the  fields  is  destroyed  by 
frosts,  or  covered  with  snow  ;  and  the  feathered 
company,  that  sung  among  the  branches,  become 
silent,  or,  taught  by  instinct,  leave  us,  and  seek 
a  retreat  in  some  more  hospitable  clime. 

Thus  nature  is  clad  with  the  habiliments  of 
death.  From  such  an  appearance,  who  could  ever 
expect  that  she  would  revive  and  live  again,  unless 
taught  to  believe  it  from  what  has  so  often  taken 
place  ?  Yet  this  has  been  the  case  ever  since  cre- 
ation. When  the  spring  approaches,  the  trees 
gradually  resume  their  foliage,  and  present  us 
with  their  fruit  ;  the  fields  with  their  verdure ; 
the  flowers  appear  on  the  earth,  and  the  time  of 
the  singing  of  birds  comes  on.  All  nature  looks 
fresh  and  gay.  What  is  this  but  a  general  resur- 
rection ?  Does  it  not  bear  a  great  analogy  to  the 
resurrection  of  the  dead  at  the  last  day,  when  all 
that  sleep  in  the  dust  of  the  earth  shall  come 
forth  ?  He  who  effects  the  one  can  accomplish  the 
other  :  nor  should  it  be  thought  a  thing  incredi- 
ble,  that  God  should  raise  the  dead,  this  very 
important  truth  Paul  proves  in  this  chapter.  "  For 
as  by  man  came  death,  by  man  came  also  the 
resurrection  of  the  dead.'' 

After  all  that  he  had  said  in  proof  of  this  sub- 
ject,  he  anticipates  an  objection  some  might  be 
ready  to  make,  viz.  How  shall  they  be  disposed 
of,  who  shall  remain  alive  at  the  second  coming 
of  Christ.  As  they  die  not,  they  cannot  be 
raised.     To  answer  which,  he  introduces  the  pas.^ 


CHANGE  OF  THE  VILE  BODY.  285 

sage  first  read  to  you  :  "  Behold,  I  shew  you  a 
mystery  :  we  shall  not  all  sleep,  but  we  shall  i)e 
changed,  in  a  moment,  in  the  twinkUng  of  an 
eye,  at  the  sound  of  the  last  trump/* 

Let  us  consider  the  passage  before  us  in  its  nat-. 
ural  order. 

L     "  Behold,  I  shew  you  a  mystery.'* 

There  are  few  words  in  divinity  that  are  more 
exceptionable  to  natural  men  than  this,  li  has 
often  been  a  stumbling-block  to  infidels  ;  not  be- 
cause it  is  peculiar  to  revelation,  but  because  they 
have  a  fixed  aversion  to  Christianity. 

That  there  are  mysteries  in  creation  and  prov- 
idence, all  must  confess.  Why  then  should  any 
man  be  unwilling  to  admit,  that  there  may  also 
be  mysteries  in  revelation  ?  Or  why  should  ob- 
jections be  raised  against  the  truth  of  Christianity 
on  this  account  ?  The  objections  of  this  kind  will 
apply  with  equal  force  against  the  creation  oi  ail 
things,  and  the  plan  of  providence. 

It  may  be  useful  here  to  shew  in  what  senses 
the  word  '  mystery'  is  Ubcd  in  the  sacred  scripture. 

1.  It  is  used  to  denote  a  truth,  which  is 
above  the  comprehension  of  the  finite  mind. 
This  is  the  case  of  the  first  principle  of  all  religion 
and  morality;  the  eternity  and  neceffary  ^f^f- 
existence  of  Jehovah.  We  believe  that  this  is  a 
truth,  but  we  never  pretend  to  comprehend  it. 
What  do  we  know  of  an  eternal,  self-existent 
Being  ?  We  use  terms  which  neither  angels  nor 
men  can  comprehend. 

The  nature  of  Jehovah  will  forever  remain  a 
mystery  or  an  incomprehensible  truth,  because  it 
is  above  all  minds  to  comprehend,  except  the  in- 
finite mind  itself.     It  will  remain  a  mystery  for- 


286  THE  RESURRECTION,  AND 

ever,  from  the  nature  of  things.  Till  finite  shaU 
be  able  to  understand  infinite,  the  divine  nature 
will  continue  to  be  a  mystery.  And  shall  we  dare 
to  say,  that  there  is  no  such  glorious  Being,  be- 
cause we  cannot  comprehend  eternity  and  infin- 
ity ?  This  is  both  unreasonable  and  wicked. 
^'  Who  by  searching  can  find  out  God,  or  the  Al- 
mighty to  perfection  ?"  Could  any  of  his  crea- 
tures comprehend  him,  he  would  cease  to  be 
God  ;  and  consequently  he  would  be  no  longer  an 
object  of  supreme  love  and  adoration. 

The  belief  of  the  existence  of  a  supreme  Intelli- 
gence, who  created  and  who  governs  the  world, 
forces  itself  upon  the  mind.  The  Christian  who 
receives  the  sacred  scriptures  as  the  ground  of  his 
faith  and  practice,  will  also  admit  the  doctrine  of 
a  Trinity  in  Unity.  That  there  are  three  who 
bear  record  in  heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost,  and  that  these  three  are  one, 
he  readily  admits ;  although  he  does  not  attempt 
to  explain  this  mysterious  union,  even  to  him- 
self. He  feels  no  greater  embarrassment  in  admit- 
ting this  truth  than  he  does  in  admitting  the  be- 
lief of  an  eternal,  self-existent  First  Cause.  All 
that  relates  to  the  modus  of  the  divine  exist- 
ence, must,  by  reason  of  our  limited  capacities, 
be  mystery  to  us. 

The  same  may  be  said  with  regard  to  the  in- 
carnation of  Christ.  The  sacred  scriptures  de- 
clare, that  "  the  Word  was  made  flesh,  and  dwelt 
among  us  ;"  that  in  the  man  Jesus  dwelt  "  all  the 
fullness  of  the  Godhead  bodily."  But  this  union 
between  the  divine  and  human  natures  of  Christ, 
or  what  St.  Paul  calls  "God  manifest  in  the 
flesh,"  is,  without  controversy,  a  great  mystery. 


CHANGE  OF  THE  Vn.E  BODY.  287 

2.  The  same  thing  may  be  asserted  as  to  the 
work  of  creation.  What  idea  have  we  of  God's 
creating  all  things  out  of  nothing  ?  or,  can  we 
conceive  of  that  acl  of  Deity  that  gave  existence 
to  matter,  and  reduced  it  to  its  various  forms  ? 
Jt  was  so  ;  but  how  it  was,  we  know  not.  He 
spake,  and  it  was  done  ;  he  commanded,  and  it 
stood  fast  5  he  said,  Let  there  be  light,  and  there 
was  light. 

3.  Mystery  attends  the  providence  of  God. 
Clouds  and  darkness  are  round  about  him.  His 
way  is  in  the  sea,  and  his  judgments  are  a  great 
deep.  I  need  not  take  up  your  time  by  enume- 
rating the  many  unaccountable  things  that  take 
place  in  the  divine  government,  which  Jehovah, 
had  he  seen  fit,  could  have  prevented,  but  hath 
not. 

4.  This  is  the  case  with  the  gospel,  or  with 
divine  revelation  : 

Here  1  would  remark, 
( I .)  That  It  is  no  reasonable  objection  to  Chris- 
tianity, that  there  are  mysteries  in  it,  any  more 
than  it  is  to  creation  and  providence.  The  ob- 
jection may  with  equal  force  be  applied  to  the 
latter  as  to  the  former. 

(2.)  I  remark,  that  a  mystery  is  not  contrary 
to  reason,  but  above  it.  It  may  be  perfectly  con- 
sistent with  reason,  though  reason  may  not  be 
able  to  comprehend  or  explain  it.  I  may  illus- 
trate this  observation  in  the  following  manner  : 
The  minds  of  mankind  are  not  equal  as  to. pow- 
ers or  information.  Hence  it  follows,  that  what 
may  be  a  mystery  to  one,  may  be  well  understood 
by  another.  To  a  very  ignorant  man,  of  small 
powers  of  mind,  many  things  are  unintelligible. 


2§8  THE  RESURRECTION,  AN9 

Ascend  from  him  to  a  person  of  a  greater  mind 
and  better  information,  and  he  correctly  under- 
stands what  perplexed  the  other.  Thus  we  may 
ascend,  from  men  of  common  capacities,  to  the 
astonishing  genius  of  a  Newton  ;  and  we  shall 
find  that  the  things  which  were  mysteries  to 
many  persons  of  less  penetration  than  he,  were 
well  understood  by  his  great  and  penetrating 
mind.  Pass  from  a  Newton  to  the  holy  angels, 
and  they  comprehend  what  he  could  not.  Pass 
from  angels  to  the  Infinite  Mind,  and  no  mystery 
remains.  All  things  lie  naked  and  open  to  his 
view.  These  observations  show,  that  what  may" 
be  a  mystery  to  some,  is  plainly  understood  by 
others.  It  follows,  that  a  matter  may  be  above 
our  reason  that  is  not  contrary  to  it ;  if  contrary 
to  it,  the  matter  could  not  be  comprehended  by 
any  mind. 

(3.)  I  pass  naturally  to  observe,  from  what  has 
been  said,  that  the  increase  of  religious  knowledge 
will  naturally  remove  much  perplexity  from  the 
mind.  This  is  the  case  in  this  life.  Hence  Paul 
says,  "  When  I  was  a  child,  1  thought  as  a  child  ; 
I  understood  as  a  child ;  but  when  I  became  a 
man,  I  put  away  childish  things,"  Christians  have 
many  childish  things,  which  they  will  put  away 
upon  their  increase  of  divine  knowledge.  But 
when  they  shall  arrive  in  glory,  they  shall  know 
even  as  they  are  known.  ''  Now  they  see 
through  a  glas*?  darkly,  then  face  to  face."  This 
thought  may  afford  the  Christian  some  consola- 
tion under  present  ignorance  and  perplexity.  In- 
crease of  knowledge  will,  undoubtedly,  be  a 
great  part  of  the  happiness  of  heaven. 


CHANGE  OF  THE  VILE  BODVk       289 

2.  I  now  pass  to  mention,  that  the  term 
mystery  is  used  in  the  holy  scriptures  to  signify 
a  truth  that  the  disciples  Understood,  but  which 
the  people  at  large  did  not  understand.  "  To 
you  it  is  given,"  said  Christ  to  his  disciples,  "  to 
know  the  mysteries  of  the  kingdom ;  but  to 
them  that  are  without,  these  things  are  done  in 
parables."  Matt.  xiii.  11.  The  disciples  under- 
stood what  Christ  calls  the  mystery  of  the  king- 
dom, but  the  world  did  not. 

3.  It  is  used  to  signify  a  truth  that  had  been 
long  hid,  but  which  was  at  length  revealed* 
Thus  Paul  speaks  of  the  calling  of  the  Gentiles  : 
The  mystery  which  had  been  hid  from  ages  and 
from  generations  ;  but  which  is  now  made  man- 
ifest to  the  saints  j  that  the  Gentiles  should  be 
fellovv^-heirs,  and  partakers  of  the  same  blessings 
with  the  Jews.     Colos.  i.  26. 

Thus  we  learn,  that  the  term  mystery,  in  the 
holy  scriptures,  is  used  in  three  senses  ;  for  a 
truth  that  is  in  its  own  nature  incomprehensible, 
as  the  eternal,  self-existent  Jehovah  ;  the  doctrine 
of  the  Trinity  ;  the  incarnation  of  Christ,  &c. 
Also  for  a  truth  that  was  known  to  the  disciples, 
but  not  to  the  people  at  large.  And  for  a  truth 
that  had  been  long  hid,  but  was  at  length  reveal- 
ed ;  as  the  calling  of  the  Gentiles  to  the  fellow- 
ship of  the  gospel.  The  latter  appears  to  be  the 
sense  of  the  term  in  the  text. 

II.  "  Behold  I  shew  you  a  mystery  ;  we  shall 
not  all  sleep,  but  we  shalh-fee  changed,  in  a  mo- 
ment, in  the  twinkling  of  an  eye,  at  the  last 
trump ;  for  the  trumpet  shall  sound,  and  the 
dead  shall  be  raised  incorruptible,  and  we  shall 
be  changed." 

2  N 


Ii90  THE  RESURRECTION,  AND 

This  change  that  will  pass  on  the  saints  at  the 
last  day  he  calls  a  mystery,  because, 

1.  It  had  been  a  hidden  truth  or  fact  till  now 
revealed.  "  Behold  I  shew  you  a  mystery  :''  that 
is,  I  reveal  to  you  what  you  never  knew  before. 
As  soon  as  revealed,  it  was  no  more  a  mystery. 

2.  He  calls  this  change  a  mystery,  because  it 
will  be  produced  in  a  mysterious  manner.  The 
same  divine  power  that  created  the  universe,  will 
be  exerted  to  produce  this  wonderful  and  instanta- 
neous change  on  the  bodies  of  living  saints.  How 
striking  is  Paul's  account  of  this  change — "  In  a 
moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump  :  for  the  trumpet  shall  sound,  and  the  dead 
shall  be  raised  incorruptible,  and  we  shall  be 
changed.*'  We  are  here  taught  the  suddenness 
of  this  change — "  in  a  moment."  Perhaps  too, 
in  a  moment  unlooked  for.     Solemn  thought ! 

We  are  also  taught  that  the  resurrection  of  the 
dead  will  be  alike  sudden,  and  that  the  same  pow- 
er that  will  raise  the  dead  will  change  the  living 
saints.  "  The  dead,"  says  he,  "  shall  be  raised, 
and  we  shall  be  changed  :"  both  will  take  place 
in  the  same  moment.  What  an  august  scene  will 
open  to  an  astonished  universe ! 

The  apostle  says,  "  We  shall  not  all  sleep." 
He  uses  the  term  we^  not  to  intimate  that  he 
should  remain  till  Christ's  second  coming  ;  but  as 
one  of  the  great  family  of  man.  We,  mankind 
at  large,  shall  not  all  sleep,  i.  e.  die.  He  himself 
hath  been  dead  many  centuries,  and  will  be 
among  the  number  who  shall  be  raised  at  the  last 
day.  But  some  of  the  human  race,  both  saints 
and  sinners,  will  remain  alive  at  that  period,  who 
xvill  be  changed. 


CHANGE  OF  THE  VILE  BODY.  291 

"  We  shall  not  all  sleep."  This  soft  and  pleas- 
ing term  is  repeatedly  used  in  the  sacred  oracles, 
to  denote  death.  Christ  says,  "  Our  friend  Laz- 
arus sleepeth  ;  but  I  go  that  I  may  awake  him 
out  of  sleep."  "  Then  they  also  that  sleep  in  Je- 
sus will  God  bring  with  him."  The  analogy  be- 
tween sleep  and  death,  though  natural,  is  very 
striking. 

In  sleep  there  is  rest ;  so  in  death.  "  Blessed 
are  the  dead  that  die  in  the  Lord  :  from  hence- 
forth, saith  the  Spirit,  for  they  rest  from  their 
labours,  and  their  works  do  follow  them." 

They  who  sleep  are  insensible  of  the  events 
that  take  place  around  them  :  so  it  is  with  the 
dead  ;  for  in  the  grave  there  is  no  work,  wis- 
dom, device,  or  knowledge.  But  I  believe  the 
principal  idea  of  the  apostle,  when  he  compared 
death  to  sleep,  was,  he  who  sleeps  expects  to 
rise  again  ;  so  it  is  with  the  saints  who  die. 
They  believe  that  they  shall  rise  again  at  the 
last  day,  to  die  no  more.  Hence  they  submit  to 
death  in  sure  and  certain  hope  of  a  resurrection 
to  eternal  life. 

in.  Our  apostle  proceeds  to  shew  in  what  the 
change  will  consist,  that  is  to  take  place  on  the 
bodies  of  the  saints  who  shall  be  found  alive  at 
the  second  coming  of  Christ.  The  bodies  of  the 
dead  that  are  raised,  and  of  the  living  saints  who 
will  be  changed,  will  be  alike.  This  the  apostle 
teacheth  us  by  applying  what  follows  in  the  text 
to  both.  "  For  this  corruptible  must  put  on  in- 
corruption." 

The  body  in  its  present  state  is  subject  to  cor- 
ruption. Of  this  we  have  melancholy  proof  in 
the  many  instances  of  gangrene,  cancer,  and  par- 


292  THE  RESURRECTION,  AND 

tial  mortification  in  some  persons  while  alive,  to 
such  a  degree  as  to  render  them  disagreeable  to 
themselves  and  to  those  who  attend  them. 

But  if  mankind  escape  this  most  distressing 
condition  while  living,  how  soon  after  they  have 
died,  do  they  become  a  mass  of  putrefaction,  in- 
somuch that  their  friends  are  obliged  to  hurry 
them  to  the  grave  for  the  sake  of  the  living. 
However  much  beloved  before,  they  now  say 
with  Abraham,  "  Bury  my  dead  out  of  my 
sight.'^  The  apostle  therefore  styles  it  this  vile 
body.  "  Who  shall  change  this  vile  body,  and 
fashion  it  like  unto  his  glorious  body."  But 
"  this  corruptible  must  put  on  incorruption.'* 
After  this  change,  it  shall  be  spiritual  and  glori- 
ous, and  thus  fit  to  be  re-united  to  the  soul,  and 
in  a  complete  person  enter  into  the  joy  of  the 
Lord. 

"  And  this  mortal  must  put  on  immortality." 
That  body  which  was  subject  to  disease  and  death 
must  put  on  immortaHty.  It  will  become  as  im- 
mortal as  the  mind  or  soul  itself.  "  Then  shall  be 
brought  to  pass  the  saying  that  is  written  (Isaiah 
XXV.  8.)  Death  is  swallowed  up  in  victory."  The 
resurrection  or  change  of  the  body  will  be  the 
destruction  of  death,  because  the  grave  shall  de- 
liver up  the  dead  that  are  in  it,  and  the  sea  shall 
give  up  the  dead  that  are  in  it,  and  there  shall 
be  no  more  pain,  no  more  death  ;  for  the  for- 
mer things  shall  all  be  passed  away. 

Let  us  now  close  the  subject  with  a  few  reflec- 
tions : 

1.  How  sublime  and  interesting  is  this  doc- 
trine of  divine  revelation  !  What  a  cheering 
prospect  it  opens  to  the  believer,  when  contem^ 


CHANGE  OF  THE  VILE  BOI>Y.  g<>5 

plating  the  dissolution  of  the  body.  Though  now 
vile,  and  subject  to  disease  and  death,  it  shall 
finally  be  changed,  and  fashioned  like  to  Christ's 
glorious  body.  What  inconceivable  joys  await 
the  real  Christian,  in  this  perfect  resurrection 
state.  "  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love 
him." 

The  last  trump  will  sound  with  sufficient  ener- 
gy to  raise  the  dead.  He  who  has  all  power  in 
heaven  and  earth  in  his  hands  can  easily  call  the 
dead  from  the  grave.  Of  this  we  have  decisive 
proof  in  the  resurrection  of  Lazarus.  How  in- 
teresting is  this  truth  to  the  dying  Christian, 
Supported  by  its  influence,  he  is  enabled  to  say, 
"  Thanks  be  to  God,  who  giveth  us  the  victory, 
throucrh  our  Lord  Jesus  Christ."  It  is  interestins: 
also  to  the  living  Christian.  When  he  follows 
his  pious,  beloved  friend  to  the  grave,  he  rejoices 
that  he  shall  live  again.  "  Not  lost,  but  gone 
before,"  is  his  motto,  when  such  are  removed 
from  him. 

2.  For  this  blessing  we  are  indebted  to  Christ : 
*'  for  if  we  believe  that  Jesus  died  and  rose  again  ; 
even  so  them  also  that  sleep  in  Jesus  will  God 
bring  with  him." 

The  resurrection  of  Christ  is  a  sure  pledge  of 
the  resurrection  of  his  people.  He  rose  as  tlieir 
Head,  and  for  their  justification.  Often  beset 
with  difficulties  and  dangers,  the  believer  is  ready 
to  say.  If  in  this  life  only  we  have  hope  in  Christ, 
we  are  of  all  men  most  miserable.  "  But  now 
(he  can  add)  is  Christ  risen  from  tlie  dead,  and 
become  the  fiirst  fruits  of  them  that  slept.     Christ 


294  THE  RESURREeXION,  8cc, 

the  first  ftuits  ;    afterward  they  that  are  Christ's 
at  his  coming." 

3.  How  glorious  to  the  saints  will  be  the  res- 
urrection day  ?  This  to  them  will  be  a  morning 
without  clouds.  It  will  be  the  beginning  of  a 
glorious  scene,  that  will  never  close.  They  will 
now  enter  upon  the  felicities  of  that  state,  and  be 
introduced  into  that  kingdom,  prepared  for  them 
from  the  foundation  of  the  world.  The  Lamb 
that  is  in  the  midst  of  the  throne  shall  lead  them 
to  living  fountains  of  water  ;  and  God  himself 
shall  dwell  with  them,  and  be  their  God  ;  and  all 
tears  shall  be  wiped  away. 

4.  And  lastly,  how  awful  will  that  day  be  to 
unbelievers.  They  must  also  rise,  but  "  to  the 
resurrection  of  damnation."  How  unspeakably 
distressing  the  condition  of  those,  who  shall  then 
be  driven  to  cry  to  the  rocks  and  mountains,  say- 
ing, "  Fall  on  us,  and  hide  us  from  Him  that 
sitteth  on  the  throne,  and  from  the  wrath  of 
the  Lamb :  for  the  great  day  of  his  wrath  is 
come,  and  who  shall  be  able  to  stand." 

May  the  Lord  enable  such  of  you  as  are  in  a 
Christless  state,  to  bow  to  the  sceptre  of  mercy, 
before  it  is  too  late  ;  before  the  pit  shut  its 
mouth  upon  you,  and  repentance  be  finally  hid- 
den from  your  eyes.  The  Lord  grant  that  ye 
may  find  mercy  in  that  day,  for  Christ's  sake. 
Amen. 


SERMON     XV.* 

THE  NATURE  AND  USES  OF  PRAYER. 


PSALM  Ixv.  2. 
0  thou  that  hearest  pray  a-,  unto  thee  shall  alljlesh  come, 

1  HE  being  and  perfections  of  God  are 
the  foundation  of  all  religion  and  morality.  This 
principal  truth  is  established  by  every  thing 
around  us,  and  by  the  common  consent  of  man- 
kind ;  and  is  inseparably  connected  with  many 
other  important  principles :  such  as,  the  creation 
of  all  things  ;  upholding,  preserving  and  govern- 
ing all  things.  That  Deity  had  a  certain  and 
very  important  end  in  view  in  bringing  into  ex- 
istence such  a  great  variety  of  beings,  cannot  be 
doubted.  That  that  end  shall  infalhbly  be  accom- 
phshed  ;  in  order  to  which,  he  governs  all  things, 
great  and  small ;  the  fall  of  a  sparrow,  as  certain- 
ly as  the  rise  and  fall  of  empires.  If  he  did  not 
govern  all,  his  plan  might  be  disappointed.  That 
he  hath  established  in  his  own  mind  the  means  by 
which  his  purposes  shall  be  brought  to  pass. 
Hence  follow  other  truths  :  such  as,  that  we  are 
accountable  to  him  ;  and  that  there  will  come  a 
period,  when  all  mankind  shall  appear  before  him, 
to  e:ive  an  account  of  the  thinors  done  in  the 
body.  To  which  I  add,  that  the  duties  of  prayer 
and  thanksgiving  also  result  from  this  first  prin- 
ciple :  for  if  God  created  and  governs  all  things, 

•f  Delivered  ApriJ  7,  i8ci,  bcin^  the  quarterly  day  of  prayer. 


^6  rl-lE  NATURE  AND  USES  OF  PRAYER. 

it  follows,  that  we  are  to  ask  of  him  the  blessings 
we  need,  and  to  praise  him  for  all  those  that  sur- 
round us.     In  this  view  of  things,  we  learn  the 
dependence    that    all     creation    hath    on    God. 
To  this  great  source  we  trace  our  duties  and  ob- 
ligations.    The  duties  in  which  we  are  now  en- 
gaged, arise  from    it.     This  David  well  under- 
stood ;    hence   he   begins   the  psalm  with  these 
words  :  "  Praise  Vv^aiteth  for  thee,  O  God,  in  Zi- 
on  ;  and  unto  thee  shall  the  vow  be  performed." 
He  then  adds,  "  O  thou  that  hearest  prayer,  unto 
thee  shall  all  flesh  come."     The  text  naturally  in- 
troduces various  considerations,  that  are  suitable 
to  the  occasion.     David,  instead  of  using  any  of 
the  common  names  by  which  Deity  is  known  in 
the  holy  scriptures,  addresses  him  in  this  endear- 
ing language  :    "  O  thou   that  hearest  prayer," 
and  adds,  "  to  thee  shall  all  flesh  come  ;"  that  is, 
in  prayer.     Let  us,  on  the  present  occasion,  con- 
sider, 

I.  The  nature,  design,  and  uses  of  prayer. 

II.  The  circumstances  that  urge  us  to  this  du- 
ty, and  our  encouragements  to  engage  in  it. 

I.    The  nature,  design  and  uses  of  prayer. 

Prayer  is,  properly  speaking,  the  language  of 
the  heart.  Hence  Paul  speaks  of  praying  with 
the  spirit.  And  we  read  of  some  persons  who 
are  said  to  worship  God  with  their  hps,  but  their 
hearts  are  far  from  him.  No  prayer  can  be  ac- 
ceptable to  God,  unless  the  heart  is  engaged  in 
it.  The  most  excellent  expressions,  accompanied 
with  the  greatest  apparent  fervour,  are  nothing 
but  solemn  mockery,  unless  the  heart  be  duly 
exercised.     For  Jehovah  looks  at  the  heart,  and 


THE  NATURjE  AND  USES  OF  PRAYER.  297 

we  are  accepted  by  him  only  when  that  is  right  in 
his  sight.  If  so,  it  follows  that  those  are  the  best 
prayers  which  flow  from  a  heart  deeply  affected 
with  the  holiness  of  God's  character,  with  a  sense 
of  sin,  of  its  own  wants,  and  of  Christ's  fullness 
of  grace  for  sinners.  Such  a  heart  will  naturally 
dictate  the  most  simple  and  expressive  language. 
The  persons  we  here  describe  are,  in  common, 
well  acquainted  with  the  sacred  scriptures  ;  which 
furnish  us  with  the  most  proper  expressions  for 
prayer.  Hence  it  Is,  I  believe,  that  very  pious 
■people  are  generally  more  able  in  this  duty  than 
others  ;  because  they  pray  often,  pray  feelingly, 
and  are  well  acquainted  with  the  Bible.  It  may 
be  truly  said,  in  this  case,  that  "  out  of  the  abun- 
dance of  the  heart,  the  mouth  speaketh." 

But  though  prayer  is  properly  the  language  of 
the  heart,  it  is  not  confined  there  ;  for  this  duty  is 
performed  by  expressions  solemnly  addressed  to 
the  infinite  God.  Even  in  the  closet,  many 
Christians,  perhaps  most  of  them,  choose  to  ex- 
press the  feeUngs  of  the  heart  in  words.  There 
is  this  advantage  in  it,  that  it  tends  to  keep  up 
the  attention  of  the  mind  to  its  duty  ;  and  to  im- 
press the  heart  with  the  subject  with  w^hich  it  is 
conversant.  God  knows  the  secret  wishes  of  the 
mind  ;  but  the  good  man  finds  an  advantage  in 
expressing  these  wishes,  even  when  alone.  That 
he  may  do  this  without  being  heard  by  any  one, 
he  chooses  places  of  retirement. 

In  considering  the  nature  of  prayer,  it  is  proper 
to  observe,  that  it  is  also  a  social  duty  ;  to  be  per- 
formed in  the  family  with  a  few,  and  in  the  pub- 
lic congregation,  with  the  many.  It  is  a  duty  of 
the  family.  Heads  of  families,  who  are  really  re- 
2  o 


298  THE  NATURE  AND  USES  OF  PRAYER. 

ligious,  attend  to  it  with  seriousness  and  punctu- 
ality. "  Let  others  do  as  they  will,"  said  Joshua, 
*'  as  for  me  and  my  house,  we  will  serve  the 
Lord." 

Every  man  ought,  in  some  sense,  to  be  a  priest 
in  his  own  house.  It  must  be  confessed  to  be  fit, 
reasonable,  and  useful,  to  observe  a  strict  religious 
order  in  our  families.  This  part  of  the  subject 
will  come  more  immediately  under  consideration 
in  the  sequel.  I  will  only  say  now,  that  praying 
families  are  generally  well  governed.  To  worship 
God  in  the  morning  and  evening,  becomes  a  hab- 
it, and  is  as  much  expected  by  your  domestics  as 
their  regular  meals,  or  their  different  daily  occu- 
pations. And  I  appeal  to  the  whole  assembly, 
even  to  the  most  gay  and  thoughtless,  whether  it 
is  not  proper,  that  the  God  who  made  us,  and 
who  every  moment  preserves  us,  should  be  wor- 
shipped ?  Is  it  not  improper  and  criminal  to  for- 
get him,  and  to  pass  each  day  without  becoming 
thoughts  of  God,  and  gratitude  to  him  for  his 
goodness  to  us  ?  Yet  many  such  families  there 
are,  who  call  not  upon  the  Lord ;  in  which  there 
is  no  appearance  of  religion,  or  of  reverence  of 
the  infinite  God.  Let  such  families  remember 
the  following  awful  passage  :  "  Pour  out  thy  fury 
upon  the  heathen,  and  upon  the  families  that  call 
not  upon  thy  name." 

In  better  days,  when  our  ancestors  came  to  this 
country,  and  long  after  they  had  dwelt  here, 
they  were  very  attentive  to  family  religion.  In 
almost  every  house,  prayer  was  wont  to  be  made. 
But  many  of  us,  their  degenerate  descendants, 
not  only  think  we  know  better  than  they,  but  are 
at  times  disposed  to  ridicule  their  strict  attention 


THE  NATURE  AND  USES  OF  PRAYER.  299 

to  religion,  and  brand  it  with  the  name  of  super- 
stition. In  this  we  discover  our  degeneracy,  and 
that  we  have  too  far  forgotten  the  God  of  our 
fathers  ;  and  society  at  large  is  most  evidently 
injured  by  this  part  of  our  conduct.  Vice  and 
immorality  uncommonly  abound ;  and  children 
and  youth  show  that  their  religious  education  has 
been  neglected.  Our  progress  in  vice  has  been 
rapid  and  alarming.  Should  we  proceed  in  this 
manner,  the  next  generation  will  be  in  a  melan- 
choly condition  as  to  sentiments  and  morals. 

There  are  indeed,  and  will  be  in  every  age, 
some  persons  of  uniform  serious  character,  who 
set  their  faces  like  a  flint  against  corruptions  of 
Christianity  in  the  church,  and  against  the  preva- 
lence of  wickedness  in  the  world.  They  will  be 
useful.  But  it  requires  great  love  of  the  truth, 
as  well  as  resolution,  to  maintain  the  purity  of 
the  gospel,  and  the  self-denial  of  the  cross,  in 
times  like  the  present.  We  bless  God,  at  the 
same  time,  that  he  never  leaves  himself  without 
witnesses.  There  always  will  be  praying  persons 
in  the  world,  who  will  seriously  walk  before  their 
families,  in  the  fear  of  the  Lord,  or  who  will 
make  their  houses  the  places  where  he  shall  be 
worshipped  and  adored. 

In  considering  the  nature  of  prayer,  we  are  to 
observe,  that  it  makes  a  great  and  an  important 
part  of  public  worship.  The  primitive  Christians 
employed  tlieir  time,  when  together  for  religious 
purposes,  "  in  breaking  of  bread  and  in  prayers." 
To  this  duty  Christ  gave  the  following  important 
encouragement :  ''  If  two  of  you  shall  agree  as 
touching  any  thing  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  who  is  in  heaven." 


SOO  THE  NATURE  ANP  USES  OF  PRAY£,R. 

All  religious  societies,  I  believe,  make  it  a  part 
of  their  public  or  social  worship.  Time  imme- 
morial, they  have  begun  and  ended  the  sacred 
service  with  a  solemn  address  to  God.  How 
proper  it  is,  that  we  should  ask  divine  assistance 
in  the  beginning,  and  solicit  the  blessing  of  God 
on  the  attempts  that  are  made  by  public  instruc- 
tion, to  make  mankind  wiser  and  better.  We 
are  taught,  by  an  inspired  writer,  in  every  thing 
by  prayer  and  supplication  with  thanksgiving,  to 
let  our  requests  be  made  known  to  God. 

The  design  and  uses  of  prayer  are  to  be  also 
considered,  as  useful  parts  of  the  subject. 

The  design  of  prayer  is  not  to  inform  Deity  of 
our  situation,  because  he  knows  what  things  we 
have  need  of  before  we  ask  him,  he  being  om- 
niscient. "  All  things  are  naked  and  opened  to 
the  eyes  of  him  with  whom  we  have  to  do.** 
Nor  is  prayer  designed  to  prevail  on  God  to 
alter  his  mind,  or  to  do  any  thing  he  had  not 
before  determined  to  do.  For  "he  is  of  one 
mind,  and  who  can  turn  him  ?"  With  him  is  no 
variableness  nor  shadow  of  turning. 

But,  to  cor^e  to  the  point,  prayer,  like  all 
the  other  institutions  of  religion,  is  designed  to 
promote  our  spiritual  advantage.  Considering 
the  depravity  of  our  hearts,  and  the  many  temp- 
tations that  await  us  in  the  present  life,  we  need 
continued  helps  in  the  way  of  duty.  We  want 
line  upon  line,  and  precept  upon  precept.  Prayer 
is  one  of  those  mean?,  designed  to  keep  up  in  our 
minds  a  sense  of  God,  of  our  dependence  on 
him,  and  gratitude  to  him  for  all  the  blessings  that 
surround  us.  It  is  one  of  God*s  appointed  means 
of  carrying  on  the  divine  life  in   the  soul.     It  is 


THE  NATURE  AND  USES  OF  PRAYER.  301 

the  very  breath  of  a  new  creature,  nor  can  he 
live  without  it.  Hence,  though  the  Lord  hath 
determined  to  bestow  particular  blessings  on  his 
people,  he  will  be  sought  unto  for  these  very 
blessings,  because  this  is  the  only  method  in 
which  he  will  bestow  them.  It  is  a  duty  calcu- 
lated to  affect  the  heart  by  bringing  into  view 
many  of  the  most  solemn  and  interesting  objects, 
such  as  God  himself,  who  is  always  the  immedi- 
ate object  of  prayer.  A  mind  properly  engaged 
in  this  duty,  takes  a  comprehensive  and  affecting 
view  of  God  in  his  being  and  perfections  ;  in  his 
glory,  goodness,  purity,  justice,  faithfulness ;  in 
his  omniscience  and  omnipresence.  Such  a  view 
of  God  is  calculated  to  affect  the  heart,  and 
cause  the  suppliant  to  take  his  own  place.  He 
views  Christ  as  the  medium  of  prayer.  "  For, 
by  him,'*  says  Paul,  "  we  have  access  by  one 
Spirit  unto  the  Father."  In  this  new  and  living 
way  he  draws  near  to  God,  and  humbly  hopes 
for  audience  and  acceptance.  Through  faith,  his 
prayers  are  offered  upon  that  golden  altar  which 
sanctifieth  both  the  gift  and  the  giver,  and  mak- 
eth  the  comers  thereunto  perfect.  When  rightly 
engaged  in  this  duty,  he  has  solemn  and  affecting 
views  of  himself,  his  sins,  guilt,  dangers,  weak- 
nesses  and  wants  ;  all  which  tend  to  make  him 
importunate,  and  to  humble  him. 

The  good  man  has  a  great  concern  for  the 
church  when  in  her  low  state.  "  If  I  forget 
thee,  O  Jerusalem,  let  my  right  hand  forget  her 
cunning  ;  if  I  do  not  remember  thee,  let  my 
tongue  cleave  to  the  roof  my  mouth  ;  if  I  prefer 
not  Jerusalem  above  my  chief  joy.*' 


SO-2  THE  NATURE  AND  USES  OF  PRAYER. 

Nor  is  the  pious  heart  less  affected  with  the 
value  of  the  souls  of  men.  He  is  impressed  with 
the  thought  that  they  are  immortal,  and  must 
consequently  be  happy  or  miserable  to  all  eternity. 
If  Christians  duly  realized  this  truth,  they  would 
pray  much  for  the  outpouring  of  the  Spirit  of 
God  upon  a  guilty  world.  If  ministers  realized 
the  exposed  situation  of  many  of  their  hearers, 
and  that  themselves  have  shortly  to  give  an  ac- 
count of  their  stewardship,  would  they  not 
preach  and  pray  as  for  eternity  ? 

Many  are  the  advantages  resulting  from  prayer. 

1 .  The  good  man  feels  it  to  be  a  solemn  thing 
when  in  his  closet,  to  be  alone  with  his  God. 
He  enters  this  retired  apartment  and  shuts  his 
door,  and  then  pours  the  desires  of  his  inmost 
soul  into  the  bosom  of  his  Father,  who  seeth  in 
secret,  and  who  in  his  own  time  rewardeth  him 
openly. 

Here  he  is  free  from  all  restraint  with  respect 
to  the  manner  and  matter  of  his  prayers,  which 
he  feels  too  much  of  when  any  persons  are  pres- 
ent. He  can  unbosom  himself  in  this  retired 
moment  without  reserve.  Nor  has  he  the  same 
temptation  to  vanity  and  pride  as  when  attempt- 
ing to  pray  before  his  fellow  worms,  whose  good 
opinion  he  is  likely  to  overvalue. 

2.  Public  prayer  gives  opportunity  for  those 
who  are  engaged  in  a  common  cause  to  suppli- 
cate the  throne  of  grace  at  the  same  time,  and 
with  one  heart.  Such  seasons  serve  to  impress 
the  mind  with  a  solemn  sense  of  dependence  on 
God,  of  his  all-wise  and  universal  providence, 
and  to  raise  and  strengthen  our  confidence  in  him. 
Prayer,  as  well  as  all  other  institutions  of  reli- 


THE  NATURE  AND  USES  OF  PRAYER.  303 

gion,  is  calculated  to  promote  the  public  good,  as 
well  as  to  increase  the  happiness  of  individuals. 
The  union  of  so  many  Christians  in  the  same 
duty,  at  the  same  time,  must  be  a  pleasing 
thought  to  the  pious  mind.  The  God  who  hear- 
eth  prayer  has  never  encouraged  the  seed  of  Ja- 
cob to  seek  him  in  vain. 

II.  I  pass  to  consider  the  circumstances  that 
urge  us  to  the  duty,  and  our  encouragements  to 
engage  in  it. 

1.  A  sense  of  personal  weakness,  wants  and 
dangers  urges  us  often  to  engage  in  this  duty.  At 
some  times,  our  sense  of  these  things  is  much 
more  lively  than  it  is  at  other  times ;  but  always 
it  presses  us  to  ask  of  God  those  things  we  need. 

2.  A  sense  of  sin,  of  guilt,  and  of  danger  of 
everlasting  ruin  urges  us  to  pray  for  pardon  and 
cleansing ;  for  sanctifying  and  preserving  grace  ; 
for  comfort  and  joy. 

3.  Gloomy  and  threatening  prospects  of  evil 
drive  us  to  God,  that  he  would  save  us  from 
what  we  fear,  or  sustain  us  when  it  shall  have 
come  upon  us. 

4.  Afflictions  in  our  persons  or  families  have 
the  same  tendency.  "  In  their  affliction,"  said 
God  by  the  prophet  Hosea,  "  they  will  seek  me 
early." 

As  a  people,  we  have  many  public  incentives 
to  this  duty.  The  whole  prosperity  of  nations, 
as  of  individuals,  is  of  God  ;  hence  the  propriety 
of  days  of  annual  prayer,  and  of  thanksgiving. 
How  proper  tliat  we  should  open  the  season  with 
prayer  for  the  divine  blessing,  on  our  husbandry, 
fishery,  navigation,  kc.  Our  dependence  on 
God   is  absolute,   therefore  we  should  acknowl- 


S04  THE  Nz\TURE  AND  USES  O?  PHAVEIi* 

edge  liim  In  all  our  way^,  and  he  has  promised 
to  direct  our  steps. 

It  remains  that  we  consider  what  encourage- 
ments we  have  to  engage  in  this  duty.  These 
arise, 

1.  From  the  very  nature  of  God,  who  is  dis- 
posed, by  his  benevolence,  to  do  good  to  his  crea- 
tures. He  is  said  to  make  the  grass  to  grow  for 
the  cattle,  and  herb  for  the  service  of  man.  He 
sends  his  rain  on  the  evil  and  on  the  good,  and 
causeth  his  sun  to  shine  on  the  just  and  unjust. 
He  is  good  to  all,  and  his  tender  mercies  are  over 
all  his  works. 

2.  We  derive  very  great  encouragement,  in 
our  addresses  to  God,  from  the  many  declara- 
tions of  scripture.  His  language  to  us,  necessi- 
tous creatures,  is,  "  Seek  ye  the  Lord  while  he 
may  be  found  ;  call  upon  him  while  he  is  near." 
"  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye 
shall  find ;  knock,  and  it  shall  be  opened  unto 
you  :  for  every  one  that  asketh,  receiveth ;  and 
he  that  seeketh,  findeth  ;  and  to  him  that  knock- 
eth,  it  shall  be  opened." 

Not  to  multiply  passages  like  these,  w^hich  hold 
up  to  our  view  the  same  encouragement,  I  shall 
only  add  the  text ;  "  O  thou  w^ho  hearest  prayer." 
This  expression  not  only  teacheth  us  that  God 
hears  prayer,  but  that  he  answers  it.  Thus  Jacob 
had  power  with  God,  and  prevailed.  Elijah's 
prayer  was  also  heard  and  answered.  David  says, 
"  This  poor  man  cried,  and  the  Lord  heard  him, 
and  delivered  him  out  of  all  his  troubles."  Dan- 
iel was  heard  from  the  den  of  lions  ;  the  three 
Jewish  believers  from  the  fiery  furnace ;  Jonah 
from  the  whale's  belly.     Peter  was  delivered  from 


THE  NATtJR^  AND  USES  OF  PRAYER.  ^03 

his  prison  through  the  strength  of  prayer.  The 
history  of  the  church  and  of  the  world  furnishes 
us  with  many  striking  answers  of  prayer. 

In  your  own  private  lives,  Christians,  you  have 
had  a  rich  experience  of  this  pleasing  truth,  that 
God  heareth  prayer.  When  ready  to  sink  under 
trouble,  you  have  sought  the  Lord,  and  he  hath 
answered  you.  Let  us  remember  the  years  of 
the  right  hand  of  the  Most  High. 

A  few  reflections  must  close  the  subject. 

1,  We  learn,  that  prayer  is  one  of  the  most 
important  duties  of  the  Christian  life.  As  it  is 
founded  in  the  relation  we  stand  in  to  God,  as 
his  dependent  creatures,  our  obligation  can  never 
cease,  so  long  as  we  have  a  want  to  deplore,  or  he 
a  favour  to  bestow. 

2.  What  a  blessed  privilege  we  enjoy  in  dis- 
charging this  important  duty.  Our  heavenly  Fa- 
ther permits  us,  in  this  solemn  act,  to  draw  near 
to  him ;  and  graciously  invites  us  to  come,  with 
the  humble  boldness  of  children  to  a  father.  In 
this  way  we  converse  and  enjoy  communion  with 
God.  We  leave  our  wants  with  him,  and  in  due 
time  receive  gracious  answers  of  peace  ;  or,  if  de- 
nied the  things  we  ask,  we  rest  satisfied  that  a  God 
of  infinite  goodness  has  done  right.  Christians, 
you  know  the  preciousness  of  this  privilege  :  for 
often  have  you  gone  to  a  throne  of  grace  burden- 
ed with  sorrows  and  afiiictions,  and  ready  to  sink 
in  despondency  ;  but  found  yourselves  comforted 
in  leaving  your  cause  with  God,  and  casting  your 
cares  upon  him. 

We  add,  in  concluding  the  subject,  that  the 
want  of  a  disposition  to  pray,  is  a  sad  omen  of  a 
2  p 


S06  THE  NATURE  AND  USES. OF  PRAYER. 

bad  heart.  A  Christian,  in  the  lively  exercise  of 
grace,  cannot  live  without  prayer.  Daniel  could 
not  be  denied  the  privilege  even  for  thirty  days. 
Let  such  then  as  cast  off  fear  and  restrain  prayer 
before  God,  consider  their  awful  situation.  How- 
ever secure  they  may  now  feel,  let  them  remem- 
ber, that  the  time  may  come,  yea,  may  not  be  far 
distant,  when  they  may  attempt  to  pray,  but  all 
in  vain.  They  will  be  constrained  to  use  the 
emphatic  language  of  Job, ''  O  that  I  knew  where 
I  might  find  him,  that  I  might  come  even  to  his 
seat !  Behold,  I  go  forward,  but  he  is  not  there ; 
and  backward,  but  I  cannot  perceive  him  ;  on 
the  left  hand,  where  he  doth  work,  but  I  cannot 
behold  him  :  he  hideth  himself  on  the  right  hand, 
that  I  cannot  see  him."  To  increase  their  per- 
plexity, they  may  have  to  complain  with  the 
prophet,  "  Also  when  I  cry  and  shout,  he  shut- 
eth  out  my  prayer." 

Let  such  be  exhorted  to  seek  the  Lord  while 
he  may  be  found,  and  call  upon  him  while  he  is 
near  ;  lest  his  fury  break  forth  upon  them  like 
fire,  and  burn,  that  none  can  quench  it. 

The  Lord  grant  that  we  may  all  be  prepared 
for  the  great  final  day,  by  being  adorned  in  the 
perfect  righteousness  of  the  Saviour,  that  so 
an  abundant  entrance  may  be  ministered  unto  us 
into  the  everlasting  kingdom  of  our  Lord  Jesus 
Christ.     Amen. 


SERMON      XVI.* 

THE    GOSPEL  MINISTRY. 


PR.OVERBS,   xi.  30. 

The  fruit  of  the  righteous  is  a  tree  of  life  ;  and  he  that  nvinneth 
souls  is  nvise^ 

OY  "  the  righteous  "  is  meant  the  real 
believer,  who  is  made  "  righteous  by  the  obedi- 
ence of  One  j'*  and  who,  having  been  renewed 
in  the  spirit  of  his  mind,  acts  agreeably  to  the 
strictest  rules  of  uprightness,  under  the  influence 
of  evangelic  principles. 

By  his  fruit  we  understand  his  Christian  tern- 
pers,  his  holy  hfe,  and  his  godly  conversation. 
On  these  accounts  he  is  a  tree  of  life,  deep  rooted, 
and  laden  with  those  fruits  which  are  to  the  praise 
and  glory  of  God.  He  hath  his  fruit  unto  holi- 
ness, and  the  end  will  be  everlasting  life  :  w^hom 
David  beautifully  describes,  Psalm  i.  3.  "  And  he 
shall  be  like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season  :  his 
leaf  also  shall  not  wither  ;  and  whatsoever  he  dg- 
eth  shall  prosper.*' 

The  text  is  descriptive  of  all  good  men,  but 
especially  of  the  faithful  ministers  of  the  gospel ; 
who  are  said  to  watch  for  souls  as  they  who  must 
give  an  account, 

*  Delivered  in  Salem,  at  the  ordination  of  the  Rev.  Liiciii$ 
BoUes,  January  9,  1805. 


808  THE  GOSPEL  MINISTRY. 

L  Let  US  consider  the  nature  and  great  im^ 
portance  of  the  object  of  their  ministry,  with  the 
means  best  calculated  to  accomplish  it. 

II.  Shew  in  what  respects  he  who  winneth 
souls  is  wise. 

I.  The  nature  and  great  importance  of  the 
object  of  the  gospel  ministry,  to  win  souls,  with 
the  means  best  calculated  to  accomplish  it. 

Solomon  uses  the  term  souls  to  signify  the 
whole  person.  In  this  sense  it  is  used  in  the  sa- 
cred scriptures,  and  in  common  conversation.  In 
Acts  xxvii.  37.  Paul  says,  "  We  were  all  in  the 
ship  two  hundred  threescore  and  sixteen  souls," 
We  say  in  common,  when  we  describe  a  ship- 
*  wreck,  in  which  all  the  people  were  lost,  *  every 
soul  perished.' 

He  might  also  intend  to  convey  to  us  the  idea, 
that  the  soul  is  the  man,  or  his  most  important 
part.  The  body  is  mere  matter,  mysteriously 
united  to  the  mind,  and  under  its  direction  and 
influence.  Hence  it  is,  that  by  an  act  of  the  will, 
we  can  extend  an  arm,  and  bring  it  again  to  the 
body ;  we  can  walk,  run,  and  perform  the  vari- 
ous functions  of  animal  nature,  unless  prevented 
by  some  natural  cause:  and,  as  it  has  no  con- 
sciousness,  it  cannot  be  accountable.  It  follows, 
that  the  soul  is  the  man,  or  his  most  important 
part ;  and  being  a  conscious,  intelligent  agent, 
will  ultimately  be  called  to  give  an  account  of 
every  thing  done  in  the  body. 

**  How  complicate,,  how  wonderful  is  man  ! 
How  passing  wonder  He  who  made  him  so ! 
Who  ceater'd  in  our  make  such  strange  extremes  !" 

Yo  U  N  G. 


THE  GOSPEL  MINISTRY.  g09 

There  are  two  sources,  whence  we  may  derive 
ihfe  most  correct  ideas  of  the  human  soul ;  the 
sacred  scriptures,  and  our  own  consciousness  of 
what  passes  within  us.  Moses  informs  us,  that 
*'  the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath 
of  life  ;  and  man  became  a  living  soul."  Here 
we  are  taught  that  the  soul  was  immediately  in- 
spired by  God,  and  is  quite  different  in  its  nature 
or  substance  from  the  body  :  the  one  is  matter, 
the  other  is  spirit. 

Solomon  uses  an  expression  of  like  import  with 
that  of  Moses.  "  Then  shall  the  dust  return  to 
the  earth  as  it  was  ;  and  the  spirit  shall  return 
unto  God  who  gave  it." 

Our  blessed  Lord  maintains  the  same  distinc- 
tion between  the  soul  and  body.  "  And  fear  not 
them  which  kill  the  body,  but  ai'e  not  able  to  kill 
the  soul."  Remark,  the  body  may  be  killed,  but 
the  soul  cannot ;  the  reason  is  obvious,  because 
it  is  spirit.  If  we  admit  that  the  soul  is  material, 
it  will  follow,  that  it  may  be  kiikd  ;  it  may  be 
pierced  with  a  sword :  but  the  Son  of  God,  who 
created  all  things,  and  is  most  intimately  ac- 
quainted with  the  nature  of  the  human  soul,  as- 
sures us  that  it  is  entirely  different  from  the  body, 
ajid  will  survive  its  dissolution. 

The  sacred  volume  abounds  with  information 
concerning  this  interesting  subject  ;  to  which  we 
shall  frequently  appeal,  while  we  attend  to  the 
second  source  of  knowledge  of  the  soul  of  man  ; 
I  mean  our  own  consciousness  of  what  passes 
within  us. 

I  ask,  in  the  words  of  another,  "  Why  may  we 
not  frame  the  complex  idea  of  a  soul,  or  spirit. 


310  THE  GOSPEL  MINISTRY. 

from  the  operations  of  thinking,  understanding, 
willing,  kc.  which  are  experiments  in  ourselves  ? 
This  idea  of  an  immaterial  substance  is  as  clear  as 
that  we  have  of  a  material  one  :  for  though  this 
notion  of  immaterial  substances  may  be  attended 
with  diiEculties,  we  have  no  more  reason  to  deny 
or  doubt  of  its  truth,  than  we  have  to  deny  or 
doubt  of  the  existence  of  the  body." 

To  you,  my  brethren,  I  now  make  the  appeal, 
whether  you  are  not  conscious  of  the  following 
things  : — - 

1.  That  you  think.  Of  this  you  can  no  more 
doubt  than  that  you  see.  You  know  you  think 
with  greatest  ease.  Thought  is  a  spontaneous 
operation  of  the  soul;  yet  you  cannot  see  the 
thinking  principle  within  you.  And  should  con- 
sciousness be  suspended  by  sleep,  the  moment  the 
person  awakes,  he  finds  all  the  powers  of  his  mind 
ready  for  their  wonted  exercise. 

It  is  also  ^  matter  of  consciousness,  that  God 
hath  given  to  you  the  important  powers  of  rea- 
son, understanding,  will,  and  affections, 

2.  The  nature  and  excellence  of  the  soul  may 
be  ascertained  by  this  circumstance,  that  it  is  ca- 
pable of  constant  progression  in  knowledge.  This 
we  see  continually  exemplified  in  our  children 
and  youth.  They  begin  their  pursuit  of  knowl- 
edge with  few  ideas  ;  but  in  many  instances  sur- 
prize  as  well  as  delight  us  with  their  progress  ; 
and  promise  fair  to  be  extensive  blessings  to  so- 
ciety. To  which  I  add,  that  the  greatest  men 
who  have  ever  appeared  in  the  world,  began  their 
career  to  literary  eminence  by  learning  the  first 
rudiments  of  science.  Even  sir  Isaac  Newton 
was  once  seen  with  his  spelling-book  in  his  hand. 


THE  GOSPEL  MINISTRY.  311 

Such  being  the  nature  of  the  soul,  may  we  not 
reasonably  conclude,  that  in  a  future  life  it  will 
continue  to  increase  in  knowledge  in  infinite  pro- 
gression ?  Freed,  as  it  will  then  be,  from  its  con- 
nexion with  the  body ;  which,  by  its  cares,  its 
diseases,  and  its  wants,  often  prevents  mental  im- 
provement, it  will  more  easily  and  rapidly  ad- 
vance. And,  as  many  of  the  objects  of  knowl- 
edge are  infinite,  they  never  can  be  fully  compre- 
hended by  a  finite  mind  ;  but  by  their  transcend- 
ent excellence,  will  keep  the  holy  soul  forever 
pressing  forward,  toward  a  more  intimate  ac- 
quaintance with  them.  And  as  he  advances,  his 
happiness  will  increase  ;  because  he  will  have 
more  clear  and  comprehensive  ideas  than  ever  of 
the  glory  of  the  divine  character,  the  excellency 
of  Christ,  the  fullness  of  his  redemption,  and  the 
wonders  of  his  moral  government.  These  are 
subjects  that  are  infinitely  delightful,  and  can 
never  be  exhausted. 

3.  The  soul  is  also  capable  of  great  attainments 
in  holiness  in  the  present  life.  For  proof  of  this 
I  refer  you  to  the  many  instances  of  remarkably 
holy  men,  who  have  appeared  in  the  world  at 
different  periods  of  time.  Such  were  Abraham, 
Moses,  Elijah,  with  the  apostles  and  first  Chris- 
tians.  And  in  modern  times  we  see  some  persons 
of  eminent  piety,  who  shine  the  brighter,  the  more 
they  are  known.  They  walk  with  God  as  did 
Enoch.  If  their  breasts  were  transparent,  and 
you  could  read  what  passes  there,  you  would  find 
the  most  absolute  hatred  of  sin,  because  contrary 
to  a  holy  God ;  the  most  ardent  desires  after  ho- 
liness,  as  that  perfection  of  Deity  in  which  is 
comprehended   all   moral  beauty.      Hence  their 


SI  2  THE  GOSPEL  MINISTRY. 

language  is,  "  My  soul  thirsteth  for  God,  fof  titer 
living  God.'*  In  them  you  would  perceive  the 
various  Christian  tempers,  such  as  love,  joy, 
peace,  long-sufFering,  gentleness,  and  deep  humil- 
ity. They  live  on  the  very  threshold  of  heaven, 
and  often  anticipate  the  happy  moment  when 
they  shall  drop  their  body  of  sin,  as  Elijah  did  his 
mantle  in  his  ascension,  and  enter  into  the  rest 
that  remains  for  the  people  of  God* 

But  the  pious  soul  is  not  always  thus  happy  in 
the  present  state.  He  groans,  being  burdened 
with  sin  within  ;  and  sometimes  is  ready  to  con- 
clude he  never  has  known  the  truth  as  it  is  ia 
Jesus.  If  I  am  a  Christian,  why  am  I  thus  ?  why^ 
so  much  sin,  so  many  wrong  tempers  ?  Permit 
me  to  say,  that  through  a  long  life,  I  have  had 
opportunities  of  learning,  from  Christians  of  dif- 
ferent denominations,  that  this  is  their  common 
language  at  certain  seasons.  They  all  feel  and 
speak  the  same  things.  But  did  you  complain 
of  a  body  of  sin  when  you  were  in  unbelief  ?  You 
did  not.  This  is  the  exercise  of  a  soul  renewed 
by  grace,  and  brought  to  long  for  holiness.  Re- 
member it  was  not  Saul  the  Pharisee,  but  Paul 
the  Christian,  who  cried  out,  "  O  wretched  man 
that  I  am  !  who  shall  deliver  me  from  the  body 
of  this  death  ?" 

4.  The  soul,  in  many  instances,  suffers  extreme 
pain  in  the  present  life.  We  have  seen  some  per- 
sons in  an  agony  of  distress,  on  account  of  un-. 
common  losses  in  business.  What  pain  of  mind 
do  some  persons  endure  in  the  anticipation  of  a 
distressing  event !  How  great  their  anguish  when 
their  Isaac  is  cut  down  t  With  David  they  cry  in 
bitterness  of  heart,  "  O  Absalom,  my  son,  my 


THE  GOSPEL  MINISTRY.  ${$ 

son !    would  God  I  had  died  for  thee,  O  Absa- 
lom, my  son,  my  son  !" 

What  a<^ony  of  soul  do  sinhers  feel,  when 
labouring  under  a  guilty  conscience.  "  While  I 
suffer  thy  terror^,'*  say  they,  "  I  am  distracted.'* 
"  A  wounded  spirit,  who  can  bear  ?"  This  is 
the  ca^e  especially  with  despairing  sinners.  Such 
was  Judas,  to  whom  life  became  a  burden  j  hence 
he  went  ar  d  hanged  himself. 

Such  was  the  awful  condition  of  a  young  gen* 
tleman  who  had  forsaken  the  principles  of  Chris- 
tianity, and  embraced  the  cause  of  infidelity. 
"  When  taken  ill  he  found  he  had  not  shook  off 
the  expectations  of  another  life.  This  made  him 
throw  himself  upon  a  bed,  and  breakout  in  these 
expressions :  '  Vv'hence  this  war  in  my  breast  ? 
What  argument  now  to  assist  me  against  matter 
of  fact  ?  Do  I  assert  there  is  no  hell,  while  I  feel 
one  in  my  own  bosom  ?  Am  I  certain  there  is  no 
after-retribution  when  I  feel  a  present  judgment  I 
Do  I  affirm  my  soul  to  be  as  mortal  as  my  body, 
when  this  languishes,  and  that  is  vigorous  as  ever  ? 
O  that  any  one  could  restore  me  to  my  ancient 
guard  of  piety  and  innocence  :  wretch  that  I 
am !  whither  shall  I  fly  from  this  breast  ?  what 
will  become  of  me  ?"* 

Such  extreme  anguish  does  the  soul  endure,  ia 
some  instances,  in  the  present  life.  What  then 
may  we  suppose  the  finally  impenitent  will  suf- 
fer in  the  future  state,  where  hope  can  never 
come  ? 

3.  Permit  me  to  observe  farther,  as  a  matter 
of  consciousness,  that  the  soul  can  pass  in  an  in- 
stant, in  thought   or  idea,  to  the  most   distant 

*  Ryland's  Cause  of  Infidelity  ruined  forever, 
2  « 


314  THE  GOSPEL  MINISTRY. 

parts  of  the  globe.  The  traveller  can  be  present 
in  a  moment  in  any  country  he  hath  ever  visited, 
and  recollect  the  buildings,  the  inhabitants,  their 
dress,  their  manners,  kc, ;  yea  more,  by  virtue  of 
this  power  of  the  mind,  the  good  man  can  ascend 
to  heaven  in  thought  and  affection,  and  unite 
with  saints  and  angels  in  the  delightful  service 
of  praise  and  adoration.  Such  foretastes  of  the 
happiness  of  heaven,  some  eminent  Christians 
are  favoured  with  at  times,  that  they  feel  a 
strong  desire  to  depart  and  to  be  with  Christ. 
"  Why,"  say  they,  "  are  his  chariot-wheels  so 
long  in  coming  ?'* 

6.  It  follows  from  the  preceding  observations, 
that  the  soul  cannot  be  confined  by  walls  or  bars. 
You  may  imprison  the  body,  but  the  soul  will 
enjoy  its  liberty  :  it  bids  defiance  to  its  enemies, 
and  will  roam  at  large.  Paul  and  Silas  were  con- 
fined in  prison,  with  their  feet  fast  in  the  stocks, 
but  their  holy  souls  ascended  to  the  throne  of 
God  in  praise  and  prayer.  Place  makes  no  dif- 
ference with  the  heaven-born  mind. 

■  The  mind  is  its  own  place 


Can  make  a  heaven  of  hell,  a  hell  of  heaven  : 
No  matter  where,  if  I  be  still  the  same." 

Milton. 

7.  To  sum  up  this  part  of  the  subject  concern- 
ing the  nature  of  the  soul,  I  have  only  to  add, 
that  it  is  immortal.  It  shall  survive  the  body, 
outlive  time  ;  yea,  live  forever.  What  dignity, 
w^hat  unspeakable  value  does  immortality  stamp 
on  the  soul  of  man  !  and  how  perfectly  agreeable 
is  it  to  the  wishes  of  all  mankind  ! 

I  cannot,  on  this  occasion,  enter  largely  on  the 
consideration  of  this  blessed  truth  j  yet  beg  leave 


THE  GOSPEL  MINISTRY.  315 

-to  suggest,  that  the  unequal  distribution  of  things 
in  this  life,  renders  it  necessary  that  there  should 
be  a  future  state  of  rewards  and  punishments. 
We  often  observe,  that  wicked  men  prosper  in 
the  world,  have  all  that  heart  can  wish  ;   their 
eyes  stand  out  with  fatness,  they  have  no  bands 
in  their  death,  they  are  not  in  trouble  as  other 
men.     On  the  other  hand,  we  repeatedly  see  men 
of  great  piety  oppressed  with  complicated  sor- 
rows.    This  circumstance  perplexed  the  psalmist 
extremely  :  hence  he  said,  "  I  was  envious  at  the 
foolish  when  I  saw  the  prosperity  of  the  wicked. 
When  I  thought  to  know  this,  it  was  too  pain- 
ful for  me  ;  until  I  went  into  the  sanctuary  of 
God  ;  then  understood  I  their  end.     Surely  thou 
didst  set  them  in  slippery  places  ;  thou  castedst 
them  down  into  destruction." 

If  the  present  were  our  final  state^  it  would  be 
impossible  for  us  to  justify  the  ways  of  God  to 
man.  But  the  difficulty  is  removed  by  the  doc- 
trine of  a  future  life,  when  he  will  render  to 
every  man  according  to  his  works  :  "  to  them 
who,  by  patient  continuance  in  well-doing,  seek 
for  glory,  honour,  immortality,  eternal  life  ;  but 
unto  them  that  are  contentious,  and  do  not  obey 
the  truth,  but  obey  unrighteousness,  indignation 
and  wrath,  tribulation  and  anguish,  upon  every 
soul  of  man  that  doeth  evil,  of  the  Jew  first,  and 
also  of  the  Gentile ;  for  there  is  no  respect  of 
persons  with  God." 

But,  my  brethren,  it  is  to  the  sacred  volume 
that  we  are  indebted  for  the  clear  discovery  of 
this  most  important  truth.  Jesus  Christ  hath 
brought  life  and  immortaUty  to  light  by  the  gos- 
pel.    He  hath  taught  us  in  places  too  numerous 


S16  THE  GOSPEL  MINISTRY. 

to  be  quoted,  that  we  are  made  for  immortality, 
"  I  give,'*  said  he,  "  to  my  sheep  eternal  life/* 
''  He  that  believeth  in  me  hath  everlasting  life, 
and  shall  never  come  into  condemnation,"  And 
in  Matt.  XXV.  in  which  is  represented  the  last 
judgment,  he  closes  the  solemn  scene  with  these 
striking  words  :  "  These  (meaning  the  ungodly) 
shall  go  away  into  everlasting  punishment ;  but 
the  righteous  into  life  eternal." 

"  So  unmoveable  is  that  truth,  delivered  by  the 
Spirit  of  truth,  that  though  the  light  of  mature 
gave  som>e  obscure  glimmering,  some  uncertain 
hopes  of  a  future  state  ;  yet  human  reason  could 
attain  to  no  clearness,  no  certainty  about  it,  but 
that  it  was  Jesus  Christ  alone  who  had  brought 
life  and  immortality  to  light  through  the  gos- 
pel."* "  I  gratefully  receive  and  rejoice  in  the 
light  of  revelation,"  says  the  same  writer,  "  which 
sets  me  at  rest  in  many  things  ;  the  manner 
whereof  my  poor  reason  can  by  no  means  make 
out  to  me.  Omnipotency,  I  know,  can  do  any 
thing  that  contains  in  it  no  contradiction ;  so 
that  I  readily  believe  whatever  God  has  declared, 
though  my  reason  find  difficulties  in  it  which  it 
cannot  master." 

All  that  hath  been  already  said  concerning  the 
surprising  powers  of  the  human  soul,  tends  not 
only  to  display  its  excellence,  but  to  prove  that  it 
is  a  very  important  object.  Our  blessed  Lord  as- 
sures us  that  it  is  worth  more  than  the  whole 
world.  "  For  what  is  a  man  profited,  if  he  shall 
gain  the  whole  world  and  lose  his  own  soul  ?  or, 
what  shall  he  give  ir   exchange  for  his  soul  ?" 

*  Locke's  Second  Reply  to  the  Bishop  of  Worcesterv 


THE  GOSPEL  MINISTRY.  31 7 

In  this  light  it  was  viewed  by  the  first  preachers 
©f  the  gospel ;  who  counted  not  their  lives  dear 
unto  them,  so  they  might  finish  their  course  with 
joy,  and  the  ministry  they  had  received  of  the 
Lord  Jesus,  to  testify  the  gospel  of  the  grace  of 
God.  Paul  declared  that  he  could  wish  himself 
accursed  from  Christ,  for  his  brethren,  his  kins- 
men according  to  the  flesh.  Why  all  this  zeal, 
but  because  they  considered  the  souls  of  men  of 
great  importance  ? 

One  consideration  more  I  mention,  as  full  proof 
of  the  value  of  the  souls  of  men,  and  that  is,  the 
price  that  was  paid  for  their  redemption.  "  For 
ye  are  not  redeemed,"  said  Peter,  "  with  silver 
and  gold  ;  but  with  the  precious  blood  of  Christ, 
as  of  a  lamb  without  blemish  and  without  spot." 
Without  the  shedding  of  this  blood  there  could 
be  no  remission.  Its  value  is  infinite,  thert?tore 
can  never  be  fully  described.  Angels  desire  to 
look  into  it.  Let  us,  my  fellow  Christians,  dwell 
in  contemplation  on  this  glorious  subject,  till  the 
happy  period  shall  arrive,  when  we  shall  be  re- 
ceived, through  grace  alone,  into  the  presence  of 
God  and  of  the  Lamb ;  and  have  nothing  to  do, 
through  vast  eternity,  but  explore  and  admire 
the  wonders  of  redeeming  love,  and  unite  with 
ransomed  millions,  in  ascribing  blessing  and  hon- 
our to  him  who  loved  us  and  washed  us  from 
our  sins  in  his  blood. 

From  the  preceding  article  a  very  interesting 
question  ariseth,  What  is  the  condition  of  the  soul 
that  renders  this  redemption  necessary  ?  T  answer. 
It  is  a  condition  of  total  depravity,  guilt,  and  con- 
demnation. 

By  total  depravity,  to  which  o])jectlons  are  oft- 
en made,  we  do  not  mean,  that  man  has  lost  any 


318  THE  GOSPEL  MINISTRY. 

of  the  powers  of  the  soul.  These  remain  amidst 
the  ruins  of  the  apostasy.  For  my  own  part,  I 
beUeve-  that  mankind  possess  the  same  natural 
powers  of  mind  that  Adam  did  before  he  fell ; 
but  that  the  disposition  of  the  heart  is  now  wholly 
sinful.  ^'  God  saw  that  every  imagination  of  the 
thoughts  of  the  heart  was  evil,  only  evil,  and  that 
continually."" 

This  verse  is  explicit.  The  depravity  is  in  the 
heart,  and  is  total :  every  imagination  of  the 
thoughts  of  the  heart  is  evil,  only  evil,  and  that 
continually. 

Isaiah  declares  that  "  the  whole  head  is  sick, 
and  the  whole  heart  is  faint.''  Jesus  Christ,  who 
could  not  mistake  the  human  heart,  describes  it 
as  the  fountain  of  moral  evil.  "  For  out  of  the 
heart  proceed  evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness,  blasphemies." 
And  Paul  assures  us  that  "  the  carnal  mind  is  en- 
mity against  God :"  to  which  he  adds,  "  for  I 
know  that  in  me,  that  is  in  my  flesh,  dwelleth  no 
good  thing  ;"  that  is,  in  him  as  a  natural  man,  or 
in  his  corrupt  part. 

Sinners  are  also  in  a  state  of  guilt  and  condem- 
nation, as  transgressors  of  the  law  of  God.  For 
it  is  written,  "  Cursed  is  every  one  that  contin- 
ueth  not  in  all  things  written  in  the  book  of  the 
law  to  do  them."  This  is  the  melancholy  condi- 
tion of  all  men  naturally,  because  "  all  have  sin- 
ned, and  have  come  short  of  the  glory  of  God." 

These  things  being  true,  we  are  called  to  weep 
over  dignity  in  ruins.  "  Man  being  in  honour 
did  not  abide."  He  possesses  the  most  surprising 
powers  of  mind,  yet  has  a  heart  disaffected  to  that 
God  who  gave  him  all ! 


THE  GOSPEL  MINISTRY.  SI 9 

From  all  that  hath  been  said,  it  appears  that 
the  conversion  of  sinners  is  a  very  important  and 
desirable  object ;  that  they  may  escape  the  wrath 
to  come,  and  enjoy  that  happiness  which  the 
world  can  neither  give  nor  take  away.  "  Believ- 
ing," says  Peter,  "  we  rejoice  with  joy  unspeak- 
able and  full  of  glory."  It  is  very  important  to 
families,  and  to  society  at  large,  on  account  of 
their  piety,  their  example,  and  their  prayers. 
How  amiable  and  happy  was  the  family  of  Laza- 
rus, Martha,  and  Mary.  How  happy  would  your 
families  be,  if  you  and  yours  were  under  the  in- 
fluence of  real  religion  !  All  would  be  love  and 
peace.  Yet  there  are  some  heads  of  families, 
who  in  times  of  revival  of  religion  speak  evil  of 
the  things  they  know  not,  and  throw  stumbling- 
blocks  in  the  way  of  those  under  their  care,  who 
anxiously  inquire  what  they  shall  do  to  be  saved. 
Be  not  offended,  if  I  caution  you  in  the  most  sol- 
emn manner,  not  to  discourage  those  persons  who 
are  anxious  to  become  Christians,  or  to  know 
what  experimental  religion  is.  If  you  will  not 
enter  heaven  yourselves,  throw  no  difficulties  in 
the  way  of  your  children  or  domestics.  Remem- 
ber for  all  these  things  God  will  bring  you  into 
judgment.  Should  you  not  rather  rejoice  to  see 
them  inquiring  the  way  to  eternal  life  ?  "  One 
thing  is  needful,  and  Mary  hath  chosen  that  good 
part,  that  shall  not  be  taken  away  from  her." 

The  conversion  of  sinners  is  one  great  object 
of  the  gospel  ministry,  and  much  to  be  desired, 
because  the  Redeemer's  kingdom  is  thereby  en- 
larged ;  than  which  nothing  is  more  pleasing  to 
all  who  love  our  Lord  Jesus  Christ  in  sincerity. 
It  is  their  daily  prayer  tlrat  his  kingdom  uuiy 
come  in  all  its  glory  and  extent. 


3^0  THE  GOSPEL  MINISTRY. 

I  add  once  more,  that  the  conversion  of  sinners 
is  a  very  desirable  object,  because, God  is  thereby 
glorified. 

It  is  taken  for  granted,  that  Jehovah,  in  all  hi5 
works  and  ways,  had  in  view  the  greatest  possi- 
ble good  ;  and  that  the  greatest  possible  good  i^ 
the  manifestation  of  his  own  glory.  "  He  hath 
made  all  things  for  himself."  The  salvation  of 
sinners,  except  so  far  as  it  tends  to  glorify  God, 
is  a  subordinate  object  in  the  view  of  all  holy 
beings ;  whose  supreme  desire  is,  that  God  in  all 
things  may  be  glorified. 

This  is  emphatically  the  case  in  the  plan  of  sal- 
vation, which  was  so  adjusted  by  the  infinite  God 
in  eternity,  that  he  will  have  all  the  glory  forever. 

Here  mercy  and  truth  are  met  together,  right- 
eousness and  peace  have  kissed  each  other.  The 
ministration  of  death  was  glorious,  but  the  minis- 
tration of  the  Spirit  is  r^t-her  glorious.  Every 
perfection  of  the  divine  nature  shines  in  this  way 
far  superior  to  every  other  method,  in  which  God 
reveals  himself  to  men.  Paul  therefore  observes, 
that  he  who  commanded  the  light  to  shine  out  of 
darkness,  hath  shined  in  our  heart,  to  give  us  the 
light  of  the  knowledge  of  his  glory  in  the  face  of 
Jesus  Christ.  His  glory  or  perfections  shine  in 
the  face  or  person  of  Christ,  who  acted  out  his 
character,  and  was  himself  the  brightness  of  his 
glory  and  the  express  image  of  his  person.  Hence 
it  was  that  he  said  to  his  Father,  "  I  have  mani- 
fested thy  name  to  the  men  thou  gavest  me  out  of 
the  world."  Name  is  used  here  as  a  general  term 
for  the  nature  or  perfections  of  God.  To  display 
these  was  the  great  end  Christ  had  in  view,  in  his 
appearance  in  the  flesh. 


THE  GOSPEL  MINISTRY.  321 

1  have  no  idea  how  certain  perfections  of  the 
Deity  could  be  displayed  in  any  other  way  :  such 
as  mercy,  which  always  respects  misery ;  long- 
suffering,  the  patience  of  God  ;  forgiveness  ot 
pardon,  his  justice.  To  which  may  be  added, 
that  in  the  method  of  salvation,  the  love  of  God 
to  man  shines,  and  will  forever  shine,  with  the 
most  distinguished  glory.  "  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  might  not  perish, 
but  have  everlasting  life*" 

One  of  the  glories  of  this  plan  of  salvation  i^, 
that  all  sinners  w^ho  are  saved  by  grace,  experience 
in  heart  an  entire  moral  change,  and  unite  to  give 
all  the  glory  to  God. 

What  means,  it  may  be  asked,  are  best  calculat- 
ed to  accomplish  this  important  object  ?  I  answer, 
those  that  Christ  hath  appointed  in  his  word. 
When  he  gave  the  commission  to  his  apostles,  he 
commanded  them  to  "  preach  the  gospel  to  every 
creature  ;"  because  "  it  pleased  God,  by  the  fool* 
ishness  of  preaching,  to  save  them  that  believe." 

We  have  several  excellent  specimens  of  apostolic 
preaching  in  the  New  Testament,  Let  us  preach 
as  the  apostles  did.  Their  sentiments  are  divine, 
and  the  language  of  the  holy  scriptures  inimitably 
excellent.  It  is  pure  and  plain  ;  with  which  our 
hearers  are  well  acquainted,  in  consequence  of 
their  constant  perusal  of  the  sacred  volume. 

If  we,  as  ministers  of  the  gospel,  wish  to  win 
souls,  we  must  exhibit  the  divine  law  in  its  extent 
and  spirituality  ;  for  by  the  law  is  the  knowledge 
of  sin.  We  must  endeavour  to  convince  the  sinner 
of  his  entire  depravity  and  guilt,  and  the  alarming 
condition  he  is  in  every  moment,  as  a  transgres* 

2     R 


3^2  THE  GOSPEL  MINISTRY. 

sor  of  the  law  of  God.  We  must  urge,  in  a  plain, 
convincing  and  impressive  manner,  the  absolute 
necessity  of  personal  holiness,  without  which  no 
man  can  see  the  Lord.  We  must  enforce  the  ne- 
cessity of  good  works  as  fruits  of  faith,  and  the 
best  evidence  to  the  world  that  we  have  passed 
from  death  to  life  ;  and  lead  the  people,  as  much 
as  possible,  to  realize  a  judgment  to  come,  and  the 
final  states  of  men. 

In  a  word,  let  us  not  shun  to  declare  the  whole 
counsel  of  God  ;  always  remembering,  that  Paul 
may  plant,  and  Apollos  water,  but  that  God  alone 
can  give  the  increase.  And  for  our  encourage- 
ment, let  us  always  keep  in  mind  that  excellent 
promise,  "  Lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world.     Amen." 

II.  It  remains  that  we  consider,  in  what  respects 
"  he  that  winneth  souls  is  wise.'' 

The  term  '  wise '  is  often  used  in  the  scriptures 
to  denote  a  man  of  real  religion.  In  this  sense  it 
must  be  taken  here,  as  suggested  before,  from  its 
connexion  with  the  first  sentence,  which  describes 
the  righteous ;  compared  with  Dan.  xii.  3.  "  And 
they  that  be  wise  shall  shine  as  the  brightness  of 
the  firmament ;  and  they  that  turn  many  to  righte- 
ousness as  the  stars  forever  and  ever."  That  the 
ministers  of  the  gospel  ought  to  be  good  men,  I 
believe  is  universally  allowed. 

The  men  we  describe,  may  be  said  to  be  wise 
in  the  choice  of  their  profession.  "  If  any  man 
desireth  the  office  of  a  bishop,  he  desireth  a  good 
work." 

It  is  a  good  work,  because  it  is  connected  with 
the  display  of  divine  glory,  and  the  salvation  of 
souls.     These  are  two  of  the  most  sublime  and 


THE  GOSPEL  MINISTRY.  323 

interesting  subjects  that  can  employ  the  minds 
of  angels  and  men.  He  then  who  hath  made 
this  choice,  acts  from  the  wisest  and  the  best  of 
motives,  and  has  the  most  pleasing  prospect  of 
being  useful  to  mankind. 

With  the  talents  and  education  which,  in  com- 
mon, fall  to  the  lot  of  this  class  of  men,  they 
might  have  made  choice  of  a  profession  far  more 
lucrative,  and  probably  have  ranked  with  men 
of  fortune.  But  from  a  love  to  God  and  to  the 
souls  of  men,  they  choose  rather  to  forego  these 
prospects  and  advantages. 

I  may  also  remark — It  is  a  good,  that  is,  a 
pleasant  work.  To  a  pious,  a  benevolent  man, 
what  can  be  so  desirable  as  to  preach  the  everlast- 
ing gospel ;  which  opens  to  the  view  of  the  mind 
such  wonderful  subjects  for  holy  love  and  con- 
templation, and  tends  to  exalt  and  purify  the 
heart,  and  to  make  all  happy  here  and  hereafter 
who  believe  it.  With  these  views  and  with 
these  feelings,  he  is  willing  to  spend  and  to  be 
spent  in  the  sacred  service  ;  especially  when  he 
sees  that  the  Lord  crowns  his  ministry  with 
success. 

He  is  wise  in  the  management  of  the  various 
parts  of  ministerial  duty.  Here  much  might  be 
said  with  propriety ;  but  I  can  only  suggest  in  a 
few  words,  that  he  is  wise  in  the  choice  of  his 
subjects,  the  manner  of  treating  them,  consider- 
ing always  the  state  of  his  flock ;  in  going  from 
his  knees  to  the  pulpit,  and  returning  from  the 
pulpit  to  his  knees,  to  plead  with  God  that  suc- 
cess may  attend  his  feeble  efforts.  If  wise,  he 
will  address  the  people  in  a  plain,  affectionate  and 
persuasive  manner  ;    and  make  it  evident,  that 


324  THE  GOSPEL  MINISTRY. 

he  travails  in  birth  again  till  Christ  be  formed  in 
them.  He  will  labour  to  inform  their  under- 
standings,  and  to  impress  their  hearts  ;  and  thus 
to  secure  their  attention,  and  to  captivate  their 
affections  to  divine  truth.  This  is  the  import  of 
the  original  expression.* 

He  will  be  easy  of  access,  affable  and  attentive 
to  mankind  at  large  ;  especially  to  anxious  sinners, 
who  come  to  converse  with  him  concerning  their 
salvation.  He  will  become  all  things  to  ail  men, 
that  he  may  by  all  means  gain  some.  He  will 
reprove,  rebuke,  exhort,  with  all  long. suffering 
and  doctrine,  and  study  to  approve  himself  unto 
God  a  workman  that  needeth  not  to  be  asham- 
ed, rightly  dividing  the  word  of  truth  ;  giving 
to  every  one  his  portion  of  meat  in  due  season. 

If  he  should  labour  long  with  but  little  appar- 
ent success,  he  will  continue  to  be  faithful  in  his 
ministry,  and  leave  the  issue  with  God.  If  suc- 
cess attend  his  ministry,  he  will  give  him  all  the 
glory. 

From  the  subject  I  take  occasion  to  ask  you 
who  are  parents  and  heads  of  families,  whether 
you  ever  realized  the  importance  of  your  situa- 
tion ?  Consider  that  every  soul  committed  to 
your  care  is  immortal.  Have  you  discharged 
your  duty  to  them  ?  Or  have  you  hitherto  neg- 
lected your  own  souls  and  theirs  ?  I  pray  you  to 
think  on  these  things  before  it  be  too  late. 

If  the  souls  of  men  are  of  such  importance  as 
hath  been  proved,  you  will  not,  my  friends, 
blame  the  ministers  of  the  gospel,  for  their  plain- 
ness and  zeal.  If  they  feel  right,  they  must  lift 
up  their  voice  like  a  trumpet ;    cry  aloud  and 

*  Pool's  Synopsis,  in  loc. 


THE  GOSPFX  MINISTRY.  $23 

spare  not,  though  the  more  abundantly  they  love 
you,  the  less  they  be  loved.  Their  heart's  desire 
and  prayer  to  God  is,  that  you  may  be  saved. 
Should  you  think  their  zeal  excessive,  you  must 
confess  it  is  benevolent.  Will  you  blame  them 
for  being  too  anxious  for  your  happiness  ?  Assur- 
edly you  cannot. 

But  while  some  of  our  friends  censure  us  for 
being  zealous  overmuch,  we  blame  ourselves  that 
we  are  not  more  engaged  to  win  souls.  Breth- 
ren, pray  for  us,  that  we  may  be  willing  to  spend 
and  be  spent  in  so  good  a  cause. 

I  must  ask  your  patience  a  few  minutes  long- 
er, while  I  address  my.>-:elf  to  the  candidate  for 
ordination. 

My  dear  young  friend — Full  three  years  have 
you  been  of  my  family  ;  a  great  part  of  which 
time  youjiave  laboured  with  me  as  a  son  in  the 
gospel :  nor  were  your  first  efforts  unsuccessful. 
There  are  in  Boston  those  who  were  ready  to 
periih,  who  ri  e  up  and  <  :ill  you  blessed.  Your 
continuance  with  us  was  the  wish  of  my  heart, 
and  of  the  hearts  of  your  friends  ;  but  the  Head 
of  the  church  hath  directed  your  way  to  this  place 
by  very  unexpected  events.  We  are  therefore 
obliged  to  acquiesce  in  his  disposals.  It  is  with 
great  pleasure  we  behold  the  union  and  affection 
that  subsist  between  you,  and  the  church  and  so- 
ciety, over  whon^  the  Lord  is  about  to  make  you 
an  overseer.  Your  prospect  of  usefulness  is 
pleasing ;  and  we,  your  brethren  in  the  ministry, 
most  sincerely  pray,  that  the  Lord  Jesus  may 
hold  you  as  a  star  in  his  right  hand  ;  furnish  you 
with  every  gift  and  grace  for  the  sacred  office, 
and  make  you  wise  to  win  souls  ;  and   finally 


326  THE  GOSPEL  MINISTRY. 

receive  you  to  his  heavenly  kingdom,  where  is 
fullness  of  joy,  and  pleasures  forever. 

In  fine^ — Brethren  of  the  Church  and  Society 
on  whose  account  we  are  now  together,  give  me 
leave  to  congratulate  you  on  this  auspicious  day. 
Your  union  among  yourselves,  and  unremitted 
and  Hberal  exertions,  have  enabled  you  to  take 
your  place  among  the  several  societies  of  Chris- 
tians in  this  town.  Without  going  to  Boston, 
to  Danvers,  or  to  Beverly,  as  usual,  to  enjoy  your 
religious  privileges,  they  are  brought  to  your 
doors.  The  Lord  hath  raised  up  for  you  a  pas- 
tor, we  believe,  after  his  own  heart ;  whom  we 
do  cheerfully  commend  to  your  affection  and  es- 
teem. Let  no  man  despise  his  youth.  Pray  for 
him,  that  he  may  prove  a  lasting  blessing  to  you 
and  to  your  children.  Study  to  make  him  as 
happy  as  you  can.  The  providence  that  hath 
brought  him  among  you  is  plain  and  striking. 
Live  in  love,  and  the  God  of  love  and  peace  will 
be  with  you. 

Entertain  a  liberal  mind  towards  your  fellow 
Christians,  who  differ  from  you  in  some  things. 
Wise  and  good  men  do  not  yet  see  eye  to  eye. 
While  you  enjoy  your  own  privileges,  leave 
others  to  the  enjoyment  of  theirs,  and  fall  not 
out  by  the  way.  This  mutual  candour  becomes 
the  disciples  of  the  same  Divine  Master,  and  is 
not  incompatible  with  fidelity  to  your  own  prin- 
ciples and  practices. 

May  grace,  mercy  and  peace  rest  upon  you  and 
your  pastor  elect,  through  Jesus  Christ  our  Lord ; 
to  whom  be  glory  forever.     Amen. 


SERMON      XVII.* 

THE  SINKING  SOUL  SAVED  BY  GRACE. 


MATTHEW,  xiv.  31. 
And  Immsdlately  ^esus  stretched  forth  his  handy  and  caught  him. 

It  may,  perhaps,  be  said  with  truth, 
that  in  the  life  of  every  man  there  has  been  a 
critical  moment,  when  nothing  saved  him  but  a 
divine  interposition :  for  in  a  world  like  this,  in 
which  we  are  ever  surrounded  with  dangers,  we 
can  only  be  safe  when  God  keeps  us.  Many  of 
these  dangers,  seen  and  unseen,  we  have  escaped, 
through  the  goodness  of  God.  Such  things* 
should  never  be  forgotten  by  us :  yet  how  apt 
are  we,  like  Israel  of  old,  to  sing  his  praise  at  the 
moment,  and  then  to  forget  his  works !  This  is 
one  affecting  evidence  of  human  depravity. 

In  how  many  instances  has  the  mariner  experi- 
enced the  most  threatening  dangers.  Most  of  us 
can  recollect  such  seasons,  when  with  strict  pro- 
priety we  might  adopt  the  language  of  the  text — 
He  stretched  forth  his  hand,  and  caught  me. 

The  words  are  part  of  a  very  interesting  piece 
of  history  in  the  life  of  Jesus.  Having  wrought 
a  miracle,  in  feeding  five  thousand  men,  besides 
women  and  children,  he  ordered  his  disciples  to 
depart  by  water  to  the  other  side  of  the  lake, 

*  Never  before  printed.  Pi  cached  oi:  a  Lord's  day  tve^iing 
lecture,  March  i8,  1804. 


S28       THE  SLNKING  SOUL  SAVED  BY  GRACE. 

while  he  sent  the  multitudes  away.  On  their 
passage  there  arose  a  violent  storm,  which  evi- 
dently endangered  the  ship  and  company.  About 
the  fourth  watch  of  the  night,  while  the  ship  was 
in  the  midst  of  the  sea,  tossed  with  the  waves, 
Jesus  came,  walking  on  the  sea.  When  their 
fears  on  seeing  him  were  removed,  (for  they 
were  affrighted  to  see  a  man  walking  on  the 
stormy  billows,  and  concluded  it  was  a  spirit  $ 
but  he  soon  convinced  them  of  their  mistake  ;) 
Peter  said  unto  him,  *'  Lord,  if  it  be  thou,  bid 
me  come  unto  thee  on  the  water.  And  he  said, 
Come.  He  made  the  attempt  j  but  on  "  seeing 
the  wind  boisterous  he  was  afraid,  and  beginning 
to  sink,  he  cried,  saying.  Lord,  save  me.  And 
immediately  Jesus  stretched  forth  his  hand,  and 
caught  him." 

I  have  chosen  to  address  you  from  this  single 
sentence,  because  there  is  something  beautiful  in 
the  expression,  and  important  in  the  idea,  which 
may  lead  us  to  a  variety  of  useful  observations. 

L  The  first  is,  that  Peter's  previous  condition 
was  that  of  a  mind  agitated  with  various  passions. 
He  had  been  in  fear,  on  account  of  the  storm ; 
the  horrors  of  which  were  increased  by  the  dark- 
ness of  the  night.  There  was  every  appearance 
that  they  would  be  ship\vrecked. 

Peter  was  also  agitated,  when  Jesus  appeared, 
by  a  fear  that  he  was  a  spirit ;  hence  we  are  told, 
"  they  cried  out  for  fear ;"  considering  it  omi- 
nous of  their  approaching  fate.  But  he  said  unto 
them,  "  Be  of  good  cheer  :  it  is  I ;  be  not  afraid.'* 

His  fears  were  succeeded  by  a  joyful  surprise, 
when  he  beheld  Jesus  coming  to  them,  walking 
on  the  water.     Joy  indeed  to  them  all,  to  see 


THE  SINKING  SOUL  SAVED  BY  GRACE.       32^ 

tKeir  Master  ;  whidi  was  increased  by  their  dis- 
tressed condition.  Joy  at  any  time  ;  but  doubly 
joyful  to  have  a  visit  from  their  best  friend,  at 
tlie  moment  when  they  were  tossed  about  with 
the  waves,  and  threatened  with  immediate  death. 
Joy  to  be  delivered  from  their  danger,  and  to 
have  Chrict  with  them. 

This  was  followed  by  a  display  of  Peter's  love 
to  Christ,  and  his  confidence  in  him.  Love,  in 
his  desire  to  go  to  him  ;  and  confidence,  that  he 
could  support  him  even  on  the  boisterous  deep. 
There  seems  to  have  been  a  mixture  of  igno- 
rance and  self-confidence  in  his  conduct.  He 
ought  to  have  known,  that  there  are  some  things 
in  which  the  disciples  are  not  called  to  imitate 
'  Christ ;  this  of  walking  on  the  water  is  one. 
Though  Peter  fiiiled  in  this  attempt,  there 
have  been  some  deluded  persons,  who  have 
made  the  like  attempt.  To  what  extremes,  my 
'  brethren,  may  the  minds  of  good  men  sometimes 
be  carried,  under  peculiar  circumstances.  None 
of  us,  if  left  to  ourselves,  are  secure  from  such 
delusions. 

It  deserves  to  be  mentioned  on  this  occasion, 
that  Peter  did  not  attempt  to  walk  on  the  water, 
till  he  had  asked  and  obtained  leave  of  Christ. 
«  Bid  me  come  to  thee/'  said  he.  Hence  learn, 
that  good  men  sometimes  ask  amiss.  They 
know  not  what  to  pray  for  as  they  ought.  Do 
ye  not  think  that  he  was  to  Name  on  this  occa- 
sion ?  Why  not  wait  till  Christ  had  reached  the 
ship  ?  I  am  apprehensive  there  was  no  small  de- 
gree of  pride  in  th&  Iicart  of  Peter,  when  he 
made  this  request.  I^  seems  as  though  he  wlsh- 
2  s 


330       THE  SINKING  SOUL  SAVED  BY  GRACE, 

ed  to  do  as  Christ  did,  and  thus  be  the  foremost 
of  the  disciples.  His  pride  would  have  been  fed 
extremely,  had  he  succeeded.  It  would  have 
been  a  flattering  circumstance  in  his  character,  to 
have  it  said,  Peter  had  walked  on  the  water. 

We  have,  my  Christian  friends,  more  pride 
and  selfishness  mixed  with  our  acts  of  religion, 
than  we  are  aware  of.  Hence  the  necessity  of 
great  caution  in  every  thing  we  do.  How  often 
have  we  found  ourselves  influenced  by  these  mo- 
tives. We  have  reason  to  be  ashamed  before 
God,  who  knoweth  our  hearts,  on  the  account 
thereof.  We  may  be  constant  and  warm  in  the 
affairs  of  rehgion,  when  our  motives  are  entirely 
wrong.  Sometimes,  indeed,  it  is  diflicult  for  the 
godly  man  to  determine  what  are  his  motives. 
Hence  he  condemns  himself  when  they  are  right ; 
and  at  other  times  approves  them  when  wrong. 
It  requires  great  acquaintance  with  ourselves, 
and  a  constant  attention  to  our  own  hearts,  to 
distinguish  when  w^e  do  all  to  the  glory  of  God. 

It  may  be  asked,  why  did  our  Lord  grant  Pe- 
ter's request,  if  he  asked  amiss  ?  I  answer,  to 
try  him.  We  read  of  the  Israelites,  that  "  they 
lusted  exceedingly  in  the  wilderness,  and  tempt- 
ed God  in  the  desert.  And  he  gave  them  their 
request,  but  sent  leanness  into  their  souls." 
(Psalm  cvi.)  At  another  time  they  asked  a  king, 
and  he  gave  them  one  in  his  anger,  and  took 
him  away  in  his  wrath.     Hosea,  xiii.  11. 

In  this  case,  I  believe  Peter  asked  amiss^  and 
the  Lord  granted  his  request  as  a  trial  to  him  ; 
and  so  it  proved :  for  instead  of  its  exalting,  it 
degraded  his  character.  For  you  are  all  sensible 
that  this  part  of  the  history  of  Peter  does  not  re- 


THE  SINKING  SOUL  SAVED  BY  GRACE.        331 

dound  to  his  honour  3  and  that  Christ  himself  re- 
proved him  for  liis  want  of  faith  in  him.  This 
will  appear  as  we  examine  the  sacred  account. 
When  Peter  "  had  come  down  out  of  the  ship,  he 
walked  on  the  water  to  go  to  Jesus.  But  when 
he  saw  the  wind  boisterous,  he  was  afraid  ;  and 
beginning  to  sink,  he  cried,  saying,  Lord,  save 
me."  No  doubt  the  other  disciples,  more  pru- 
dent than  Peter,  looked  on  with  great  anxiety  to 
observe  what  v/ould  be  the  issue.  The  affair 
was  soon  decided  ;  for  seeing  the  wind  boister- 
ous, he  was  afraid.  ^  He  forgot  at  the  moment 
the  power  of  his  Master,  thought  of  nothing  but 
his  danger,  and  "  beginning  to  sink,  he  cried, 
saying.  Lord,  save  me." 

This  part  of  the  history  teachetk  us  several 
useful  lessons ;  such  as,  that  we  ought  not  to  run 
to  meet  troubles ;  they  w^ll  come  fast  enough. 
Peter  ought  to  have  remained  in  the  ship,  as  his 
fellow  disciples  did.  When  we  leave  our  station, 
or  the  place  allotted  us,  we  always  rush  into  dan- 
ger. This  same  Peter,  when  his  Master  was  on 
his  trial,  went  imprudently  among  the  servants 
of  the  high  priest,  who  knew  him,  and  instantly 
accused  him  ;  this  led  on  to  that  dark  part  of  his 
history,  in  which  he  denied  his  Lord,  and  swore 
he  did  not  know  him.  So  here,  this  very  for- 
ward man  must  needs  leave  the  ship,  and  throw 
liimself  into  danger,  without  any  proper  call  of 
duty  ;  and  by  doing  so,  has  taught  us  to  keep  in 
our  own  place,  till  the  Master  call  us  to  any  haz- 
ardous enterprize. 

Peter  hath  also  taught  us  this  importaait  lesson, 
that  whenever  we  are  in  trouble  we  should  look 
to  Jesus,  who  is  "  mighty  to  save.'* 


332       THE  SINKING  SOUL  SAVED  BY  GRACE. 

We  also  learn,  that  a  mind  in  trouble  can  pray- 
without  book.  "  Lord,  save  me."  Poor  Peter- 
had  not  much  time  to  compose  this  prayer  ;  he 
was  sinking  :  nor  did  he  want  it.  Experience 
taught  him  to  pray  ;  nor  could  he  possibly  have 
expressed  himself  more  to  the  pui"pose  by  any 
previous  meditation.  It  is  short,  comprehensive, 
and  was  delivered  with  all  the  warmth  and  im- 
portunity of  a  distressed  man.  Prayer  maintains 
a  sense  of  dependence. 

We  also  learn  that  Jesus  Christ  will  be  sought 
unto  by  his  followers,  to  do  even  those  things 
for  them  which  he  had  determined  to  do.  We 
must,  however,  give  Peter  credit  for  his  faith  in 
Christ,  which  he  now  manifested.  It  was  a  time 
that  tried  what  manner  of  spirit  he  was  of.  Re- 
mark, he  did  not  call  to  the  disciples  in  the  ship, 
to  come  and  take  him  in ;  no  :  but  he  forgot 
every  method  of  help  but  one,  and  that  was 
Christ.  "  Lord,  save  me.  And  immediately 
he  stretched  forth  his  hand,  and  caught  him." 
We  proceed  to  notice, 

II.  Mankind,  like  Peter,  in  many  instances,  feel 
themselves  sinking,  and  are  indebted  to  Christ 
for^their  preservation.  He  hath,  in  various  in- 
stances, stretched  out  his  hand  and  caught  them. 

In  many  instances  mankind  fcei  themselves 
sinking. 

1.  This  is  the  case  with  sinners,  under  clear 
views  of  their  guilt  and  condemnation.  These 
views  are  in  some  instances  greater  than  they  are 
in  others  ;  but  in  all  cases  they  produce  the  same 
fears,  though  not  in  an  equal  degree :  for  when  a 
sinner  has  a  just  view  of  his  guilt,  as  under  the 
law  y  when  he  is  convinced  of  his  sin  as  against 


THE  SINKING  SOUL  SAVED  BY  GRACE.        33S 

God,  and  the  punishment  due  to  him  for  it ; 
when  he  realizes  the  wrath  of  God  against  him 
for  sin,  he  feels  himself  sinking,  and  cries  with 
David,  "  While  T  suffer  thy  terrors,  I  am  distract- 
ed." To  the  borders  of  despair  have  some  per- 
sons been  driven  by  these  discoveries,  and  have 
thought  that  God  could  not  be  just  in  saving 
them.  But  behold  the  mercy  and  goodness  of 
Jesus  Christ !  Then,  in  the  critical  moment,  when 
no  created  arm  could  help  ;  then,  when  the  de- 
struction of  these  unhappy  creatures  appeared 
unavoidable,  the  Lord  Jesus  stretched  forth  his 
hand,  and  caught  them  ;  I  mean,  he  then  sent 
relief  to  their  sin-burdened  souls,  by  granting  a 
Ariew  in  the  gospel  of  his  complete  atonement. 
To  you  who  have  been  delivered  I  appeal,  for  the 
truth  of  this  observation. 

2.  This  has  been  the.  case  with  the  believer 
also  under  clouds  and  darkness  of  a  spiritual  na- 
ture. It  is  a  common  thing  for  those  who  have 
lately  been  brought  to  the  knowledge  of  the 
truth,  to  think  that  their  "  m.ountain  stands 
strong,"  that  they  shall  always  be  as  happy  as 
they  now  are.  This  mistake  prepares  the  way 
for  extreme  distress,  w^hen  they  sliall  afterward 
lose  their  first  love,  or  meet  with  the  loss  of  their 
consolations.  And  such  is  the  common  lot  of 
real  Christians :  yet  when  it  happens,  they  arc 
ready  to  give  up  all  hope  that  they  ever  knew  the 
truth.  Their  distresses  are  unspeakably  great  at 
such  times.  The  reason  why  they  are  so,  is  this  : 
they  have  known  their  danger  and  escape,  their 
misery  and  remedy  ;  they  have  known  the  joys 
of  faith,  therefore  cannot  bear  the  loss  of  them. 
An  idea  of  deception,  or  of  separation  from  Jesus 


S54       THE  SINKING  SOUL  SAVED  BY  GRACE. 

Christ,  whom  they  really  love,  though  they  hard- 
ly  dare  to  own  it,  creates  all  this  distress.  They 
feel  as  though  they  must  sink  into  perdition. 
But,  behold  he  cometh,  walking  as  it  were  on  the 
sea,  and  stretcheth  forth  his  hand  of  mercy  and 
saves  them.  Again  the  dejected  soul  is  brought 
to  sing,  *'  He  brought  me  up  out  of  the  horrible 
pit,  out  of  the  miry  clay,  and  set  my  feet  upon  a 
rock,  and  established  my  goings  ;  and  he  hath  put 
a  new  song  in  my  mouth,  even  praise  unto  our 
God."  Though  sorrow  endureth  for  a  night,  joy 
cometh  in  the  morning. 

3.  Sometimes  they  have  such  a  sense  of  in- 
dwelling sin,  of  unlikeness  to  Christ,  of  coldness 
of  affection,  of  barrenness,  and  of  hardness  of  heart, 
that  they  begin,  like  Peter,  to  sink.  They  doubt 
all  that  has  passed  in  their  minds,  conclude  that 
they  are  deceived,  and  that  they  have  deceived 
others.  But  in  the  darkest  moments  Jesus  ap- 
pears for  their  relief,  by  stretching  out  his  hand 
to  support  them  ;  that  is,  he  speaks  peace  to  them 
by  renewed  discoveries  of  his  love ;  he  reveals 
himself  to  them,  and  they,  like  Thomas,  cry, 
"  My  Lord,  and  my  God  !'' 

4.  Sometimes  they  feel  ready  to  sink  under 
the  number  and  weight  of  their  afflictions  ;  which 
seldom  come  alone.  As  it  was  with  Job,  so  hath 
it  been  with  others  ;  they  have  overtaken  them 
in  clusters.  Numerous  and  extremely  distressing 
they  have  been  ;  hence  they  have  been  ready  to 
sink  under  them.  But  at  the  m.oment  of  their 
greatest  discouragement,  behold  relief  !  "  He 
stretched  forth  his  hand,  and  caught  him,"  say- 
ing, "  Fear  thou  not  -,  for  I  am  with  thee  :  be  not 
diamayed ;  for  I  am  thy  God  :  I  will  strengthen 


THE  SINKING  SOUL  SAVED  BY  GRACE.        335 

thee ;  yea,  I  will  help  thee ;  yea,  I  will  uphold 
thee  with  the  right  hand  of  my  righteousness. 
When  thou  passest  through  the  waters,  I  will  be 
with  thee  ;  and  through  the  rivers,  they  shall  not 
overflow  thee :  when  thou  walkest  through  the 
fire,  thou  shalt  not  be  burnt,  neither  shall  the 
flame  kindle  upon  thee."  The  Lord  wiU  either 
deliver  from,  or  support  his  people  under,  the 
heaviest  afflictions. 

Our  guilty  first  parents  (now  in  heaven)  can 
adopt  this  language,  and  say.  When  sinking  un- 
der the  guilt  of  our  first  offence,  he  stretched 
forth  his  hand  and  caught  us. 

Abraham  can  recollect  that  this  was  his  case, 
when  Isaac  lay  bound  on  the  pile  prepared  to 
consume  him.  In  this  distressing  moment,  when 
the  patriarch's  faith  was  tried.  Heaven  interposed, 
and  saved  the  heir  of  promise. 

Isaac  can  sing  this  song,  when  he  recollects  his 
critical  situation,  when  the  arm  of  his  father  was 
uplifted  to  strike  the  fatal  blow.  Had  not  the 
arm  of  mercy  been  stretched  out  for  his  deliver- 
ance, he  would  have  inevitably  sunk  in  death. 

The  Israelites  ought  never  to  forget  how  alarm- 
ing was  their  condition  at  the  Red  Sea.  Had  not 
the  arm  of  the  great  Jehovah  sustained  them,  they 
would  have  perished  with  their  enemies  in  the 
mighty  waters. 

David  too,  when  pursued  by  Saul ;  Shadrach, 
Meshach,  and  Abednego,  in  the  fiery  furnace ; 
and  Daniel  in  the  lion's  den,  all  experienced,  in 
a  remarkable  manner,  the  delivering  hand  of  the 
great  Redeemer.  When  to  human  view  they 
were  ready  to  sink  in  death,  he  stretched  forth 
his  hand,  and  caiiirht  them. 


>336       THE  SINKING  SOUL  SAVED  BY  GRACE. 

The  prodigal  son,  who  had  left  his  father's 
house,  and  spent  all  his  substance  in  rioting  and 
debauchery,  as  soon  as  he  came  to  himself,  began 
thus  to  reason :  "  How  many  hired  servants  of 
my  father  have  bread  enough,  and  to  spare,  and 
I  perish  with  hunger  !"  Wliile  he  was  yet  a  great 
way  off,  and  still  liable  to  perish,  the  father  ran 
to  meet  him,  and  received  him  again  to  his  favour. 

How  many  such  disobedient  children,  how 
many  such  prodigals,  that  had  gone  from  home, 
from  virtue  and  goodness,  and  had  run  nearly 
their  course  of  vice  to  destruction,  yet  have  been 
stopped  !  When  in  the  last  stages  of  vicious  grati- 
fication ;  when  given  up  as  lost  forever;  I  say, 
how  many  such  have  been  stopped  !  Jesus  hath 
stretched  forth  his  hand,  and  caught  them.  And 
such  were  some  of  you. 

The  subject  thus  explained,  naturally  suggests 
the  following  reflections. 

1.  We  are  led  to  look  back  on  life,  and  recount 
our  dangers  and  escapes.  Few  of  us  but  have 
experienced  special  interpositions  of  Divine  Prov- 
idence, in  preserving  our  lives  and  limbs.  To 
■God  we  owe  all  our  escapes  from  death.  Not 
only  from  death  temporal,  but  from  everlasting 
destruction.  When  rushino:  forward  in  our  mad 
career,  just  as  we  were  approaching  the  precipice 
of  ruin,  Jesus  stretched  forth  his  hand  of  mercy, 
and  caudit  us. 

o 

2.  Learn  hence,  that  we  ousfht  not  to  be  dis- 
couraged,  though  things  may  appear  dark  as 
midnight.  Our  compassionate  Redeemer  often 
suffers  us  to  be  brought  into  straits,  that  in  our 
deliverance  his  holy  arm   may  be  more  visibly 


THE  SINKING  SOUL  SAVED  6Y  CRACE.        SS? 

seen.  We  sometimes  feel  as  if  we  had  the  sen- 
tence of  death  in  ourselves,  that  we  should  not 
trust  in  ourselves,  but  in  the  living  God.  When 
deep  calleth  to  deep  at  the  noise  of  his  water- 
spouts,  and  all  his  waves  and  billows  go  over  our 
heads  ;  yet  may  we  hope  that  the  Lord  will  com- 
mand his  loving  kindness  in  the  day  time,  and  in 
the  night  shall  his  song  be  with  us,  and  our 
prayer  be  unto  the  God  of  our  life. 

3.  We  see  from  this  instance  of  divine  inter- 
position, what  encouragement  is  given  for  prayer 
and  supplication  in  times  of  greatest  distress, 
God  is  nigh  to  all  that  call  upon  him,  to  all  that 
call  upon  him  in  truth. 

Let  all  that  love  the  Lord,  be  encouraged  to 
repair  to  the  mercy  seat ;  especially  when  dan- 
gers thicken  around  them,  and  they  feel  them- 
selves beginning  to  sink.  No  sooner  did  Peter 
cry,  "  Lord,  save  me,"  than  he  found  the  compas- 
sionate arm  of  the  Saviour  stretched  out  to  re- 
lieve him.  How  many  martyrs,  how  many  dy- 
ing Christians  have  had  this  sweet  experience  of 
the  divine  condescension  and  goodness  !  Their 
last  hours  have  been  clieered  by  the  supporting 
influence  of  divine  grace.  Then  let  us,  brethren, 
wait  all  our  appointed  time,  until  oyr  change 
comes  ;  and  when  Jesus  bids  us  come  to  him,  let 
us  cheerfully  venture  upon  the  untried  ocean  of 
eternity.  Though  our  flesh  must  sink  down  in 
death,  yet  the  gracious  arm  of  him  that  has  con- 
quered death  will  raise  our  spirits  to  his  throne 
above,  to  join  the  ransomed  millions  in  praising 
Father,  Son,  and  Holy  Ghost  forever  and  ever. 
Amen. 


2   T 


SERMON      XVIII.* 

THE  NATURE  AND  DESIGN  OF  THE  ATONEMENT. 


GENESIS,   iil.  21. 

Unto  Adam  also,  and  to  his  ivifct  did  the  Lord  God  make  coats  of 
skins,  and  clothed  thenu 

It  was  observed  this  day  week  in  this 
place,  that  the  rites  and  ceremonies  of  the  Mosaic 
economy  cannot  be  properly  explained,  without 
we  admit  the  doctrine  of  the  atonement.  I  had 
not  time  then  to  pursue  this  important  subject : 
this  shall  be  the  business  of  the  present  opportu- 
nity. Let  us  then,  my  brethren,  attend  to  the 
origin,  the  nature,  and  the  design  of  the  sacrifices 
of  the  Jewish  dispensation,  as  referring  to  the 
atonement  of  Christ.  In  prosecuting  the  subject, 
it  will  appear  how  sacrifices  were  viewed  by  the 
people  under  the  law,  and  by  the  apostles  and 
primitive  Christians  under  the  gospel  dispensa- 
tion ;  and  that  no  consistent  meaning  can  be 
given  to  them,  unless  we  allow  that  they  pointed 
to  Christ,  and  were  fulfilled  in  him  as  a  sacrifice 
for  sin. 

It  is  further  to  be  observed,  that  we  never  read 
of  an  atonement  or  sacrifice  till  after  man  had 
sinned.  The  reason  is  obvious  j  there  was  no 
need  of  a  sacrifice,  because  there  was  no  offence 
to  expiate ;    there  was  no  crime  for  which  to 

*  Preached  Lord's  day,  February  i,  1807. 


OF  THE  ATONEMENT.  339 

make  atonement.  Sin,  therefore,  rendered  it  ne- 
cessary. If  so,  it  must  have  had  some  connexion 
with  the  pardon  of  sin. 

Offerings  among  the  Jews  were  very  nume- 
rous. Of  these,  at  large,  it  is  not  m)  intention 
to  treat.  But  particularly  of  their*  shedalng  the 
blood  of  some  chosen  victim,  with  very  solemn 
circumstances^  as  a  typical  expiation  for  sin. 

By  atonement  is  meant  a  satisfaction  offered 
for  an  offence  that  had  been  committed.  The 
import  is  the  same  as  the  term  ransom.  Christ 
is  said  to  give  his  life  a  ransom  for  miany :  i.  e. 
for  the  redemption  of  many.  The  sacrifice  is  the 
offering,  and  the  atonement  the  effect  of  that  of- 
fering or  sacrifice.  For  it  was  by  sacrifice  the 
priests  made  atonement.  We  proceed  then  to 
inquire, 

I.  For  the  origin  of  offerings,  sacrifices,  or 
shedding  the  blood  of  animals  as  a  religious  rite  ; 
and  here  we  must  search  the  Jewish  scriptures, 
because  they  are  the  most  ancient  in  the  world, 
and  of  divine  authority. 

The  text  gives  us  the  first  hint  of  this  religious 
and  expressive  rite.  "  Unto  Adam  also,  and  to 
his  wife,  did  the  Lord  God  make  coats  of  skins, 
and  clothed  them."  This  took  place  after  the 
fall,  and  after  the  Lord  had  denounced  the  sen- 
tence of  punishment  against  them. 

These  skins,  it  is  generally  believed,  were  taken 
from  beasts  that  had  been  slain  in  sacrifice  ;  which 
the  Lord  had  taught  them  to  offer  as  types  of 
Christ,  who  was  to  appear  in  the  end  of  the 
world,  to  put  away  sins  bv  the  sacvincc  of  him- 
self. 


840  THE  NATURE  AND  DESIGN 

They  could  not  be  slain  for  food,  because  they 
were  not  allowed  to  eat  animal  food  till  after  the 
flood.  Their  food  before  the  fall  was  the  fruit  of 
the  trees  of  the  garden  of  Eden.  Gen.  iii.  18. 
«  And  thou  shalt  eat  of  the  herb  of  the  field."  The 
first  grant  to  man  to  eat  flesh,  says  one,  as  his 
common  food,  was  after  the  flood.  Gen.  xi,  3, 
*'  Every  moving  thing  that  liveth  shall  be  meat 
for  you  :  even  as  the  green  herbs  have  I  given 
you  all  things." 

If  not  slain  for  food,  then  we  may  conclude 
that  these  beasts  were  offered  in  sacrifice.  If  so, 
God  himself  is  the  author  of  this  practice.  And 
as  it  is  not  a  natural  idea,  that  the  Deity  would 
be  pleased  with  the  slaying  of  beasts,  we  must 
look  for  its  origin  in  God. 

This  practice  has  prevailed  among  all  nations. 
No  doubt  the  whole  was  derived  from  the  same 
source.  The  first  sinners  received  it  from  Jeho- 
vah, and  all  others  from  them,  until  it  was  in- 
corporated with  the  Jewish  ritual,  from  which 
it  is  probable  many  other  nations  derived  the 
practice. 

The  first  time  we  find  the  word  atonement  ia 
the  sacred  scriptures,  is  in  Exod.  xxix,  when  the 
priests  were  consecrated.  On  this  occasion  a  bul- 
lock and  two  rams  were  offered.  The  victims 
were  brought  before  the  tabernacle  of  the  con- 
gregation. Aaron  and  his  sons  put  their  hands 
on  their  heads,  before  they  were  killed.  By 
which  we  are  taught  that  they  were  to  be  viewed 
as  a  substitute,  and  as  typically  bearing  sin. 
Through  the  whole  of  the  Old  Testament  we  find 
that  the  victims  were  considered  as  bearing  sin, 
and  thus  satisfying  the  afli'onted  Deity. 


OF  THE  ATONEMENT.  »41 

The  heathen  had  some  idea  of  atonement ;  for 
in  the  horrid  act  of  offering  up  their  children  and 
other  human  victims,  they  meant  to  appease  an 
offended  Deity. 

I  think,  my  brethren,  we  are  authorized  to  be- 
lieve  that  these  skins  with  which  Jehovah  clothed 
Adam  and  Eve,  as  was  said  before,  were  taken 
from  beasts  thus  offered  in  sacrifice.  The  text 
leads  us  to  remark, 

1.  That  our  first  parents  were,  at  this  time, 
in  a  guilty  and  naked  condition.  Sin  had  dis- 
robed them  of  their  original  righteousness,  and 
robbed  them  of  their  innocence. 

2.  That  the  Lord  Jehovah  condescended  to 
provide  a  covering  for  them,  though  they  deserv- 
ed to  be  banished  forever  from  his  presence. — 
This  part  of  the  divine  conduct  leads  us  to  ad- 
mire his  patience  and  mercy  to  sinners. 

3.  That  man  could  not  provide  for  him- 
self. He  was  as  helpless  as  he  was  guilty.  His 
naked  soul  must  have  been  sent  down  to  regions 
of  dark  despair,  had  not  mercy  interposed. 

4.  We  are  here  taught  also  that  this  covering 
was  the  price  of  blood.  The  beasts  were  slain  in 
sacrifice  ;  and  pointed  to  Christ,  who  once  suffered 
the  just  for  the  unjust,  to  bring  us  to  God. 

5.  We  may  also  remark,  that  this  covering 
for  our  fallen  parents  may  with  propriety  pre- 
figure the  perfect  righteousness  of  Christ,  which 
is  unto  all,  and  upon  all  them  who  believe.  The 
father  of  the  returning  prodigal  commanded  to 
put  the  best  robe  upon  him. 

6.  We  remark  once  more,  that  these  first  of- 
fenders were  reduced  to  a  very  debased  condi- 
tion, being  indebted  to  the  beasts  that  were  sac- 


S4t  THE  NATURE  AND  DESIGN 

rificed  for  clothing.  When  they  viewed  them- 
selves thus  clothed  in  the  skins  of  slaughtered 
;ininials,  how  must  they  have  felt  the  state  of 
xiegradaiion  into  which  sin  had  plunged  them  i 
So  it  is  with  all  sinners,  w^hen  brought  to  the 
knowledge  of  the  truth  ;  they  see  that  the  whole 
plan  of  salvation  is  calculated  to  bring  down  the 
lofty  looks  of  man.  "  The  lofty  looks  of  man 
shall  be  humbled,  and  the  haughtiness  of  men 
shall  be  bowed  down  ;  and  the  Lord  alone  shall 
be  exalted  in  tliat  day."  Because  it  is  such  a 
plan,  it  w^as  "  to  the  Jews  a  stumbling-block,  and 
to  the  Greeks  foolishness  ;  but  unto  them  who 
are  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God,  and  the  wisdom  of  God." 

In  the  prec<3ding  remarks  we  reason  from  cir- 
cumstances, that  these  skins  were  taken  from 
beasts  offered  in  sacrifice  ;  but  the  instance  of 
Abel,  to  which  we  pass,  is  plain  ;  nothing  is  left 
to  reasoning  or  conjecture.  It  is  said,  Gen.  iv.  4. 
*'  And  Abel  offered  the  firstlings  of  his  flock,  and 
of  the  fat  thereof;"  compared  with  Heb.  xi.  4. 
''  By  faith  Abel  offered  unto  God  a  more  excel- 
lent sacrifice  than  Cain." 

This  is  the  first  explicit  account  of  offering 
sacrifice,  I  may  ask  with  propriety,  how  came 
Abel  to  think  that  God  would  be  pleased  with 
the  offering  of  an  animal  ?  It  is  confessed  that  it  is 
not  a  natural  idea.  Whence  then  did  Abel  ob- 
tain  a  knowledge  that  it  was  his  duty  to  offer 
such  a  sacrifice  ?  I  he:,itate  not  to  say,  that  he  was 
taught  it  by  God  himself.  And  this  remark  is 
confirmed  by  the  issue.  Jehovah  accepted  his  of- 
fering, which  he  certainly  would  not  have  done, 
if  it  had  not  been  agreeable  to  his  will. 


OF  THE  ATONEMENT.  B4-S 

Paul  says,  he  offered  it  by  faith.  By  faith  of 
what  ?  I  answer,  by  faith  that  to  offer  sacrifice 
would  be  acceptable  to  Jehovah ;  and  by  faith 
that  such  sacrifice  pointed  to  another  and  a  great- 
er one,  to  be  offered  in  due  time.  For  though 
Abel  did  not  in  his  day  understand  the  doctrine 
of  sacrifices  as  we  do  in  this,  he  no  doubt  did  be- 
lieve that  there  was  an  important  meaning  in 
these  offerings,  which  would  be  better  under- 
stood at  a  future  period.  Paul  says  that  the  an- 
cient believers  received  not  the  promise,  but 
were  persuaded  of  it  and  embraced  it.  They  re- 
joiced to  see  Christ's  day,  though  afar  off ;  and 
they  saw  it  and  were  glad  ^  but  they  saw  through 
a  glass  darkly. 

After  this,  offering  of  sa<:rifice  became  a  gen- 
eral religious  rite  throughout  the  Jewish  nation. 

II.  The  nature  and  design  of  these  sacrifices 
are  now  to  be  considered,  because  it  hath  been 
said  that  they  pointed  to  the  atonement,  or  the 
one  glorious  sacrifice  of  Jesus  Christ.  Out  of  the 
many  sacrifices  of  the  Jews,  I  shall  confine  myself 
to  two,  that  we  may  not  be  tedious.  These  two 
are  the  paschal  lamb,  and  the  scape-goat. 

The  paschal  lamb.  My  present  intention  is  to 
show  that  this  sacrifice  was  typical,  not  only  of 
Christ,  but  of  his  atonement,  or  the  pardon  of  sin 
by  his  blood.  This  will  appear  from  an  atten- 
tion to  the  passover*;  so  called,  because  the  de- 
stroying angel  passed  by  the  houses  of  the  Israel- 
ites without  injury,  while  the  houses  of  the  Egyp. 
tians  were  visited  with  the  death  of  the  first-born. 
The  particulars  of  which  you  have  in  Exod.  xii. 
They  were  to  take  every  ivan  a  lamb,  accordin<j 


544  1HE  NATURE  AND  DESIGxV 

to  the  house  of  their  fathers;  a  lamb  without 
blemish,  a  male  of  the  first  year.  The  whole 
congregation  of  Israel  were  to  kill  it,  in  the  even- 
ing ;  and  with  the  blood  they  were  commanded 
to  strike  or  sprinkle  the  two  side-posts  and  the 
upper  door-post  of  the  houses  wherein  they  were 
to  eat  it.  The  flesh  of  it  was  to  be  roasted  with 
fire,  and  they  were  to  eat  the  whole  of  it ;  noth- 
ing was  to  remain  until  the  morning ;  but  if  any 
did  remain,  it  was  to  be  burned  with  fire.  Here 
remark, 

1.  It  was  a  lamb  without  blemish.  This  was 
strikingly  typical  of  Christ  ;  hence  Peter  thus 
speaks  of  Christ — "  For  ye  are  not  redeemed 
with  silver  and  gold,  but  with  the  precious  blood 
of  Christ,  as  of  a  lamb  without  blemish  and  with- 
out spot."  Here  is  reference  to  this  paschal 
lamb,  which,  in  order  to  its  being  acceptable, 
must  be  without  blemish. 

2.  The  lamb  was  a  male.  So  Christ  is  the 
only  begotten  Son  of  God. 

3.  The  blood  of  the  lamb  was  sprinkled  on 
the  door  posts  of  the  houses  of  the  Israelites,  and 
secured  them  from  the  hand  of  the  destroying 
angel.  All  were  safe,  in  those  houses  that  were 
thus  marked  with  blood.  So  every  soul  is  safe 
that  is  washed  in  the  blood  of  Christ.  But  if 
Christ  hath  not  made  atonement,  his  blood  can- 
not secure  the  sinner. 

Can  any  man  explain  this  sacrifice  in  any  other 
way,  or  so  as  to  deny  that  it  has  respect  to  the 
atonement  of  Christ  ?  Does  not  Peter  assert  that 
we  are  redeemed  by  the  blood  of  Christ?  to 
which  sacrifice  he  refers. 


OF  THE  ATONEMENT.  S4^Z 

In  another  place  it  is  said,  "  Christ  our  pass- 
over  is  sacrificed  for  us.'*  The  apostle  in  these 
words  points  to  the  paschal  lamb,  and  to  the 
benefits  that  result  from  his  sacrifice.  Deny  the 
atonement  of  Christ,  and  I  ask,  what  consistent 
sense  can  be  given  to  the  passover  ? 

The  scape-goat  is  also  another  very  striking 
type  of  Christ,  bearing  the  sins  of  his  people. 
The  circumstances  of  this  type  are,  two  goats  were 
to  be  chosen,  lots  were  to  be  cast  to  determine 
which  should  die.  The  one  that  was  to  die,  was 
brought  to  the  door  of  the  tabernacle,  and  there 
he  was  to  be  slain  ;  but  the  other  goat  w^as  also 
to  be  brought,  and  Aaron  was  to  lay  his  hands 
on  his  head,  and  confess  all  the  sins  of  the  people  ; 
and  then  he  was  to  be  led  away  into  the  wilder- 
ness. The  one  that  was  put  to  death,  represent- 
ed Christ  dying  for  the  sins  of  his  people  :  the 
live  goat  led  away  into  the  w^iiderness  typified 
Christ  rising  again  from  the  dead,  and  ascending 
to  heaven  for  their  justification.  What  else  can 
be  meant  by  the  confessing  of  sins  with  hands  laid 
upon  his  head  ?  If  this  be  not  its  meaning,  we 
know  of  no  other  that  can  be  given  to  it. 

But  I  will  leave  the  doctrine  of  offering  sacri- 
fice, after  having  made  one  observation  more  ; 
and  that  is,  that  all  the  victims  w^ere  first  brought 
to  the  door  of  the  tabernacle,  and  that  the  priest 
with  hands  imposed  on  their  heads,  confessed  all 
the  sins  of  the  people ;  after  which  they  were 
slain.  Is  not  the  plain  meaning  of  this  conduct, 
that  the  victim  was  a  substitute  for  the  people, 
and  by  his  dcatli  made  a  tyrncal  atonement  ?  In 
proof  of  this  I  add,  that  it  is  repeatedly  said  that 
atonement  was  made  bv  thesi  ofFcrinGfs.  And  it 
2    U 


346  THE  NATURE  AND  DESIGN 

was  the  opinion  of  the  people  that  atonement 
was  thus  made  for  their  sins. 

I  will  now  lay  before  you  the  language  of  pro- 
phecy, in  perfect  agreement  with  what  has  been 
said  in  support  of  the  doctrine  of  atonement. 

Isaiah  stands  in  the  front  of  the  prophets  re- 
specting Christ.  Please  to  read  chapter  liii.  in 
particular,  begin  at  the  4th  verse.  "  Surely  he 
hath  borne  our  griefs  and  carried  our  sorrows. 

He  was  wounded  for  our  transgressions,  he 

was  bruised  for  our  iniquities  ;  the  chastisement 
of  our  peace  was  upon  him ;  and  with  his  stripes 
we  are  healed."  "  And  the  Lord  hath  laid  on 
him  the  iniquity  of  us  all."  "For  the  trans- 
gression of  my  people  was  he  stricken,"  Can 
language  be  plainer  in  describing  Christ  as  bear- 
ing sin,  or  its  punishm^ent  as  a  vicarious  sacrifice  ? 
But  if  he  died  only  as  a  martyr,  he  died  as  Paul 
died,  as  Peter,  and  as  many  others  died.  But  of 
them  it  was  never  said  that  they  bare  the  sins  of 
the  people,  made  atonement  for  them,  redeemed 
them. 

Daniel  assures  us,  that  Messiah  should  be  cut 
off,  but  he  adds,  not  for  himself.  That  he  should 
finish  the  transgression  and  make  an  end  of  sins, 
make  reconciliation  for  iniquity,  and  bring  in  ev- 
erlasting righteousness.  Does  not  this  language 
clearly  foretel  that  he  would  make  atonement  for 
sin  ?  In  what  other  sense  can  it  be  said  that  he 
hath  made  an  end  of  sin,  and  finished  transgres- 
sion ? 

If  we  now  pass  to  the  New  Testament,  we  shall 
find  that  the  doctrine  of  the  atonement  is  writ- 
ten as  with  the  point  of  a  diamond,  on  almost 
every  page. 


OF  THE  ATONEMENT.  3  l-^ 

In  Matt.  i.  wliere  the  evangelist  speaks  of  tlie 
nativity  of  Christ,  he  says,  "  His  name  shall  be 
called  Jesus ;  for  he  shall  save  his  people  from 
their  sins."  How  was  he  to  save  his  people  ?  I 
answer,  in  the  words  of  the  apostles,  by  suffering 
*'  the  just  for  unjust  ;*'  by  being  "  made  a  curse  " 
for  his  people,  he  was  to  redeem  them  from  the 
curse  ;  by  "  bearing  their  sins  in  his  own  body 
on  the  tree."  He  "  who  knew  no  sin  was  made 
sin  for  us,"  said  Paul,  "  that  we  might  be  made 
the  righteousness  of  God  in  him."  "  While  we 
were  yet  sinners,  Christ  died  for  us." 

The  whole  epistle  to  the  Hebrews  explains  the 
rites  and  ceremonies  of  the  legal  economy ;  and 
every  where  speaks  of  the  sacrifice  of  Christ  as 
vicarious.  He  was  once  offered  to  bear  the  sin 
of  many.  "  How  much  more  shall  the  blood  of 
Christ,  who  through  the  eternal  Spirit  offered 
himself  without  spot  to  God,  purge  your  con- 
science from  dead  works,  to  serve  the  living 
God." 

In  the  book  of  Revelation,  the  saints  are  repre- 
sented as  singing,  to  all  eternity,  this  song  :  "  To 
Iiim  who  loved  us,  and  washed  us  from  our  sins 
in  his  blood."  It  foUow^s  then,  that  his  blood  is 
infinitely  efiicacious.     It  remains, 

III.  That  we  consider  the  extent,  the  applica- 
tion, and  the  efficacy  of  the  atonement  ;  also 
attend  to  the  consequences  of  denying  it,  and 
show  why  we  are  exhorted  to  look  to  Christ  for 
salvation  rather  than  to  any  other  object. 

Some  general  observations  are  necessary  here. 

1.  That  the  entrance  of  sin  into  the  world 
rendered  the  atonement  absolutely  necessary. 


348  THE  NATURE  AND  DESIGN 

2.  We  remark,  that  all  mankind  have  sinned, 
therefore  need  the  atonement.  Because  without 
the  shedding  of  blood,  there  is,  and  can  be  no 
remission. 

It  may  be  asked,  why  divine  mercy  or  good- 
ness could  not  pardon  the  sinner  without  shed- 
ding of  blood,  or  the  death  of  Christ  ?  I  answer. 
It  is  not  for  us  to  say  what  God  can  do,  but  to 
determine  by  his  revealed  will,  what  he  will  do. 

We  have  in  the  preceding  part  of  this  discourse 
proved  by  the  sacrifices  of  the  lav/,  by  the  plain 
language  of  the  prophets,  by  the  whole  New 
Testament,  and  by  the  event  itself,  that  it  was 
necessary  that  one  should  die  for  the  people, 
and  that  the  whole  nation  perish  not.  But  as 
a  more  direct  ansv/er  to  the  question,  whether 
God  from  mere  mercy  could  not  pardon  the  sin- 
ner without  the  death  of  Christ  ?  I  beg  leave 
to  observe,  that  it  is  confessed  that  the  mercy  of 
God  would  have  been  displayed  in  the  forgiveness 
of  the  sinner,  but  he  has  other  attributes  besides 
mercy,  that  are  equally  dear  to  him  ;  such  as 
holiness,  faithfulness,  justice.  Sin  is  the  trans- 
gression of  the  law  :  the  law  condemns  the  trans- 
gressor to  suffer  the  penalty  that  was  made 
known  when  the  law  was  given.  I  ask,  if  God 
had  pardoned  sin  from  mere  mercy,  what  display 
would  there  have  been  of  his  faithfulness  to  his 
threatenings  ?  Where  would  have  been  the  man- 
ifestation of  his  justice  ?  But  in  the  forgiveness 
of  sins  through  the  shedding  of  blood,  holiness, 
faithfulness,  justice,  and  mercy,  as  w^ell  as  love 
unparalleled,  are  made  manifest.  In  the  sacrifice 
of  every  victim  that  was  slain,  the  evil  of  sin 
was  exhibited,  and  mankind  were  taught   that 


OF  THE  ATONEMENT.  349 

they  deserved  to  die  as  the  beast  that  was  slain. 
Because  death  is  th.e  wages  of  sin.  If  this  were 
the  language  of  the  sacrifices  of  the  law,  how 
much  more  is- this  the  language  of  the  agonizing 
and  awful  death  of  Christ,  who  bore  the  sins  of 
his  people  in  his  own  body  on  the  tree.  Go  to 
Calvary,  and  behold  a  dying  Saviour  extended 
on  the  cross,  and  bleeding  for  the  sins  of  men  ; 
and  say  whether  this  is  not  an  affecting  way  to 
display  the  evil  nature  of  sin,  its  opposition  to 
God,  and  its  fatal  consequences  to  men.  In  this 
sacrifice  we  behold  a  just  God  and  a  Saviour. 

But  it  may  be  asked,  would  not  the  sinner^s 
repentance  and  reformation  have  been  a  just  rea- 
son of  forgiveness,  without  shedding  of  blood  ?  I 
answer  the  question  by  asking  another.  Suppose 
a  man  had  committed  murder,  and  when  arraign^ 
ed  before  a  court  of  judicature,  should  plead  re- 
pentance for  his  crime,  and  promise  never  to  do 
the  like  again ;  would  it  be  safe  for  society,  or 
proper  in  itself,  that  the  court  should  pardon 
him  ?  This  would  be  mercy,  but  it  would  not  be 
any  satisfaction  to  law  or  justice.  If  not  in  thh 
case,  much  less  would  it  be  so  in  sins  committed 
against  a  holy  and  just  God.  No,  my  brethren, 
the  soul  that  sinneth  shall  die ;  unless  the  law 
can  be  magnified,  justice  maintained,  and  the 
moral  government  of  God  supported. 

3.  Another  general  observation  is  this ;  that 
as  all  mankind  have  sinned,  all  deserved  to  be 
condemned,  and  ;Jl  would  have  been  actually  con- 
demned as  transgressors,  had  it  not  been  for  the 
atonement  or  the  sacrifice  of  Christ.  The  threat- 
ening denounced  against  our  first  parents,  v/ould 
have  been  executed  as  soon  as  they  had  sinned, 


S50  THE  NATURE  AND  DESIGN 

had  it  not  been  for  the  divine  purpose,  that 
Christ  should,  in  the  fullness  of  time,  become  a 
sacrifice  for  sin.  Had  they  perished  as  soon  as 
they  had  sinned,  the  people  that  have  descended 
from  them  would  never  have  existed.  Hence  it 
follows  that  the  continuance  of  temporal  life,  and 
all  the  common  blessings  of  providence,  are  be- 
stowed upon  us  for  the  sake  of  Christ.  In  this 
sense  he  is  the  Saviour  of  all  men,  but  especially 
of  them  that  believe. 

4.  We  remark  again,  that  there  is  an  infinite 
value  in  the  atonement  of  Christ.  Or,  we  say, 
that  if  there  had  been  but  one  sinner  saved,  it 
was  necessary  that  Christ  should  magnify  the  law 
and  make  it  honourable.  But  what  he  hath  done 
and  suffered  is  sufficient  for  the  salvation  of  all 
men,  if  it  had  been  the  divine  purpose  to  extend 
it  to  all.  Which  introduces  what  was  proposed, 
viz. 

IV.  To  consider  the  extent  of  the  atonement. 
In  considering  this  part  of  the  subject,  we  will 
follow  the  sacred  oracles  as  closely  as  we  can. 
They  give  the  characters  of  all  such  as  are  saved 
by  Christ. 

David  in  Psalm  ex.  describes  them  as  the  peo- 
ple of  God,  and  as  made  willing  in  the  day  of  his 
power.  Isaiah  calls  them  the  ransomed  of  the 
Lord.  "  The  ransomed  of  the  Lord  shall  return 
and  come  to  Sion  with  songs  and  everlasting  joy 
upon  their  heads."  Christ  repeatedly  describes 
them  by  their  being  given  to  him  by  his  Father. 
"  All  that  the  Father  giveth  me  shall  come  to  me  ; 
and  him  that  cometh  to  me,  I  will  in  no  wise 
cast  out."  *'  Father,  I  will,  that  they  also  whom 
thou  hast  given  me,  be  witli  me  where  I  am." 


OF  THE  ATONEMENT.  351 

The  apostles  speak  of  them  as  a  chosen  people. 
*'  According  as  he  hath  chosen  us  in  him,  (Christ) 
before  the  foundation  of  the  world,  that  we 
should  be  holy,  and  without  blame  before  him  in 
love  ;  having  predestinated  us  to  the  adoption  of 
cluldren  by  Jesus  Christ,  according  to  the  good 
pleasure  of  his  will :  to  the  praise  of  the  glory  of 
his  grace  ;  wherein  he  hath  made  us  accepted  in 
the  Beloved.  In  Romans  viii.  Paul  has  these  re- 
markable words  ;  "  For  whom  he  did  foreknow, 
he  also  did  predestinate,  to  be  conformed  to  the 
image  of  his  Son.  Whom  he  did  predestinate, 
them  Jie  also  called  ;  and  whom  he  called,  them 
he  also  justified ;  and  whom  he  justified,  them 
he  also  glorified." 

The  only  way  we  discover  who  these  chosen, 
redeemed  people  are,  who  share  in  the  atonement 
of  Christ,  is  by  their  being  called  by  grace,  out 
of  darkness  into  marvellous  light.  While  in  un- 
belief, God  alone  knows  whom  he  hath  chosen  ; 
but  when  brought  to  believe,  they  are  marked  for 
him.  Hence  we  read,  that  Jesus  Christ  "  gave 
himself  for  us,  that  he  might  redeem  us  from  all 
iniquity,  and  purify  unto  himself  a  peculiar  peo- 
ple, zealous  of  good  works."  Thus  we  learn, 
that  the  benefits  of  redemption  extend  to  all 
those  who  are  given  to  Christ  and  who  are  cho- 
sen in  him. 

They  are  farther  marked  by  faith.  "  He  that 
believeth  in  him  hath  everlasting  life."  None 
but  such  will  share  in  the  atonement  of  Christ. 
*'  Light  is  come  into  the  world,  and  men  loved 
darkness  rather  than  light,  because  their  deeds 
were  evil."  This  is  their  condemnation  ;  i.  e. 
this  is   tlie  aggravation   of  condemnation.      All 


S52  THE  NATURE  AND  DESIGN 

condemnation  turns  on  law ;  it  is  altogether  a 
judicial  act.  But  he  who  is  condemned  by  the 
law  of  God,  will  find  an  aggravated  condemna- 
tion, if  he  reject  the  gospel. 

Upon  the  W'hole,  let  the  number  of  the  saved 
be  greater  or  smaller,  this  is  a  plain  truth  of  di- 
vine revelation,  that  all  who  believe  shall  be  sav- 
ed, and  ail  who  believe  not  shall   be  lost. 

V.  "We  now  pass  to  consider  the  application 
of  the  atonement  to  sinners. 

It  is  a  know^n  fact,  that  many  persons  hear  the 
gospel  for  years  successively,  without  any  applica- 
tion of  its  truths  to  them.  Application  oY  it  is 
indispensably  necessary.  If  a  hungry  man  hear 
of  an  uncommon  plenty  of  excellent  provision, 
it  will  be  of  no  benefit  to  him,  unless  he  partake 
of  it.  If  a  sick  man  hear  of  an  infallible  remedy 
for  his  disease,  it  will  be  of  no  advantage  to  him, 
if  it  be  not  applied.  So  it  is  in  this  case.  There 
are  multitudes  of  people  who  hear  the  gospel, 
with  as  much  indifference  as  if  they  had  not  sin- 
ned, or  had  no  need  of  Christ.  This  is  undenia- 
ble. They  are  secure  in  sin  at  the  moment  they 
are  suspended  over  everlasting  destruction.  In 
this  condition  they  remain  for  years  ;  yea,  in 
some  instances,  all  their  days.  But  there  is  an 
application  that  takes  place  in  certain  instances, 
that  creates  a  peace  that  passeth  all  understand- 
ing- 

This  application  is  made,  not  by  men,  not  by 
angels,  but  by  the  Spirit  of  the  living  God ;  of 
whom  Clirist  said  to  his  disciples,"  "  It  is  expedi- 
ent for  you  that  I  go  away  :  for  if  I  go  not  away, 
the  Comforter  will  not  come  unto  you  ;  but  if  I 


OF  THE  ATONEMENT.  353 

depart,  I  will  send  him  unto  you.  And  when  he 
is  come,  he  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment.  He  shall  re- 
ceive of  mine,  and  shall  shew  it  unto  you." 

The  following  is  the  common  method  the  Spi- 
rit of  God  takes  in  applying  the  benefits  of  re- 
demption to  sinners. 

1.  He  convinces  the  sinner  of  his  condition  of 
depravity  and  guilt.  "  He  shall  convince  the 
world  of  sin,"  said  Christ.  Sometimes,  he  con- 
vinces a  solitary  individual ;  at  other  times,  he 
works  on  a  multitude  of  sinners.  Not  only  one, 
but  many  cry,  "  What  shall  we  do  ?" 

In  this  case  there  is  an  application  of  the  law  of 
God  to  the  conscience,  and  the  sinner  falls  before 
it.  His  former  ease  and  security  are  exchanged 
for  extreme  anxiety  of  mind.  In  this  condition 
he  remains  a  longer  or  a  shorter  time,  as  the  Holy 
Spirit  please. 

2.  At  length  he  "  reveals  Christ  in  him,"  as 
Paul  speaks.  This  is  application  of  the  atone- 
ment emphatically.  The  character  of  Christ,  his 
fullness  of  merit,  his  excellency,  his  love,  grace, 
justice,  holiness,  now  appear  to  his  enlightened, 
his  believinq;  heart.     And  w^hat  is  the  effect  ?  His 

CD 

distress  is  removed,  though  as  sensible,  if  not 
more  so  than  ever,  of  his  guilt  and  unworthi- 
ness  ;  and  peace  and  joy  follow.  Believing  he 
rejoices,  with  joy  unspeakable  and  full  of  glory. 
All  things  become  new  to  him.  The  creation  ap- 
pears new,  Christ  precious,  God  glorious.  Chris- 
tians amiable  and  beloved.  He  hath  his  fruit  unto 
holiness,  and  his  end  will  be  everlasting  life. 

In  this   manner  the  Spirit  of  God  through  all 
the  Christian's  life,  applies  promises  and  various 
2  w 


S54  THE  NATURE  AND  DESIGN 

truths  to  him.  Sometimes  when  he  hath  beeii 
ready  to  sink  under  sin,  temptation,  or  affliction, 
the  Spirit  of  God  hath  brought  him  unexpected 
and  sufficient  support.  Often  had  the  believer 
read  the  same  truths  and  promises,  but  without 
that  consolation  from  them  that  he  now  enjoys. 
Thus  the  Holy  Spirit  takes  of  the  things  of  Je- 
sus,  and  shews  them  unto  his  people  ;  and  he  is 
convinced,  beyond  the  admission  of  a  doubt,  of  the 
unspeakable  importance  of  that  promise  of  Christ 
relative  to  the  Holy  Spirit,  "  He  shall  abide  with 
you  forever."     Without  him  we  are  nothing. 

VI.  The  efficacy  of  the  atonement  is  now  to 
be  considered.  I  mean  to  confine  myself  to  two 
sources  of  proof  on  this  occasion. 

1.  The  declarations  of  scripture.  But  where 
shall  I  begin,  and  when  shall  I  end  ?  Isaiah  liii. 
"  He  was  wounded  for  our  transgressions — and 
with  his  stripes  we  are  healed.'^  Zechariah  xiii. 
1.  "In  that  day  there  shall  be  a  fountain  opened 
to  the  house  of  David,  and  to  the  inhabitants  of 
Jerusalem,  for  sin  and  for  uncleanness."  Hebrews 
i.  3.  "  When  he  had  by  himself  purged  our  sins." 
ix.  28.  "  Christ  was  once  offered  to  bear  the  sins 
of  many."  x.  1 4.  "  By  one  offering  he  hath  per- 
fected forever  all  them  that  are  sanctified."  With 
1  John  i.  7.  I  may  finish  this  part  of  the  subject. 
*'  The  blood  of  Jesus  Christ  his  Son  cleanseth 
from  all  sin."  I  need  not  remark  on  these  pas- 
sages ;  they  are  so  plain  that  he  who  runs  may 
read.  By  one  offering— -Then  what  efficacy  is 
there  in  that  offering  ?  From  all  sin — Then  how- 
efficacious  is  that  blood  that  was  shed  for  sinners  ? 

2.  But  I  pass  to  the  experience  of  believers, 
who  have  all  happily  found  that  there  is  a  divine 


OF  THE  ATONEMENT.  355 

eflicacy  in  the  atonement  made  by  Christ.  I 
appeal  to  you,  my  Christian  friends,  whether,  in 
the  moUient  when  you  beheved  in  Jesus,  you 
did  not  behold  and  rejoice  in  the  efficacy  of 
what  Christ  had  done  and  suffered  for  ruined 
man  ?  Just  before,  you  were  without  hope,  or 
nearly  so,  sinking  under  your  load  of  guilt ;  now 
brought  by  the  Spirit  of  God  to  look  to  Jesus, 
and  to  realize  his  fullness  of  merit,  you  find  peace, 
you  can  trust  your  immortal  all  with  him.  You 
believe  the  truth,  and  you  feel  its  efficacy.  Christ 
is  precious,  and  mighty  to  save.  David,  Peter, 
Magdalene,  Saul,  and  millions  of  others,  have 
found  the  sufficiency  of  the  atonement. 

VII.  We  pass  to  consider  the  consequences  of 
denying  the  atonement  of  Christ. 

1.  Such  denial  renders  the  sacrifices  of  the  law 
unintelligible.  We  cannot  explain  them  on  any 
other  principle,  as  having  a  rational  meaning. 

2.  The  only  foundation  on  which  sinners  may 
expect  salvation,  is  destroyed.  Because  "  there 
is  no  other  name  under  heaven,  given  amongst 
men,  whereby  they  can  be  saved."  "  Without 
the  shedding  of  blood,  there  is  no  remission  of 
sins." 

3.  It  follows,  that  they  who  reject  the  atone- 
ment can  have  no  just  hope  of  salvation.  "  For 
if  we  sin  wilfully  after  that  we  have  received 
the  knowledge  of  the  truth,  there  remaineth  no 
more  sacrifice  for  sins,  but  a  certain  fearful  look- 
ing for  of  judgment  and  fiery  indignation,  which 
shall  devour  the  adversaries." 

4.  Permit  mc  now  to  ask,  why  we  are  ex- 
horted to  look  to  Christ  rather  than  to  any  other 
object  i    Why  not  to  Peter,  to  Paul,  or  to  some 


S56  OF  THE  ATONEMENT. 

Other  saint  ?  I  answer,  because  Christ  alone  Is 
the  Redeemer  of  sinners  ;  he,  and  he  only,  is 
able  to  save  to  the  uttermost,  all  that  come  unto 
God  by  him. 

Two  reflections  shall  close  the  subject. 

1,  What  infinite  obligations  are  those  under 
to  the  Saviour,  who  are  conscious  that  they  have 
been  redeemed  by  his  most  precious  blood.  As- 
tonished at  the  displays  of  mercy  to  guilty  men, 
angels  swell  their  loud  hosannas  to  the  Lamb ; 
while  the  four  and  twenty  elders  cry,  "  Thou 
?irt  worthy  to  take  the  book,  and  to  open  the 
seals  thereof :  for  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood,  out  of  every 
kindred,  and  tongue,  and  people,  and  nation  ; 
and  hast  made  us  unto  our  God  kings  and  priests  : 
and  we  shall  reign  on  the  earth." 

What  manner  of  persons  ought  we  to  be,  in  all 
holy  conversation  and  godliness.  We  are  not 
our  own,  but  bought  with  a  price.  Forasmuch 
then  as  ye  know  that  ye  were  not  redeemed 
with  gold  and  silver  and  such  corruptible  things  ; 
but  with  the  precious  blood  of  the  Son  of  God, 
zs  of  a  lamb  without  blemish ;  glorify  him  with 
your  body  and  spirit  which  are  his. 

2.  t.et  such  as  have  hitherto  despised  the  Sa- 
viour, and  trifled  with  the  blood  of  atonement, 
realize  that  it  is  through  this  precious  blood 
alone  that  they  can  ever  hope  for  pardon  and  ac- 
ceptance with  God-  May  the  Spirit  of  the  living 
God  arrest  their  atteiHion,  shew  them  their  guilt, 
and  bring  them  to  a  iiumble  reliance  upon  the 
great  atonement.     Amen. 


SERMON      XIX.* 

THE  WATER  OF  LIFE. 


JOHN,    iv.    14. 

Biit  ivhosoeiier  drinketh  of  the  nvater  that  I  shall  give  him,  shall 
•  never  thirst ;  but  the  ivater  that  I  shall  give  him  shall  he  hi 
him  a  nvell  of  water  springing  up  into  everlasting  life. 

1  HE  conversation  of  which  the  text  is 
a  part,  Christ  had  with  a  woman  of  Samaria,  at 
the  well  of  Jacob  ;  to  which  he  went  with  a  de- 
sign of  converting  her  and  a  number  of  her  coun- 
trymen to  the  faith  of  the  gospel.*  The  place 
was  well  chosen  by  our  Lord,  because  crov/ds  of 
the  people  resorted  thither  for  water.  Among 
the  many,  he  addressed  himself  to  this  woman, 
saying,  "  Give  me  to  drink."  She  pertly  replied, 
"  How  is  it  that  thou,  being  a  Jew,  askest  drink 
of  me,  who  am  a  w^oman  of  Samaria  ?  for  the 
Jews  have  no  dealings  with  the  Samaritans.  To 
which  he  replied,  "  If  thou  knewest  tlie  gift  of 
God,  and  who  it  is  that  saith  unto  thee,  Give  me 
to  drink,  thou  wouldest  have  asked  of  him,  and 
he  would  have  given  thee  living  water." 

By  "  the  gift  of  God,"  Christ  himself  is  meant. 
^'  God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life,"  He 
is  said  by  Paul  to  have  "  delivered  Iiim  up  for  us 
all."     He  is  "  the  unspeakable  gift." 

*  Preached  Lord's  day,  March  9,  l?>r(^. 


358  THE  WATEH  OF  LIFE. 

Had  this  woman  known  Christ's  real  character, 
she  would  have  bowed  before  him  with  sacred 
reverence,  and  have  asked  of  him  the  things  that 
she  wanted,  as  a  lost  sinner ;  and  he  would  have 
given  her  living  water,  i.  e.  a  principle  of  spirit- 
ual life,  with  all  its  satisfying  pleasures.  Like  all 
other  persons  in  a  natural  condition,  she  was  ig- 
norant of  his  meaning  ;  hence  she  answered  him, 
*'  Sir,  thou  hast  nothing  to  draw  with,  and  the 
w^ell  is  deep  :  from  whence  then  hast  thou  that 
living  water  ?  Art  thou  greater  than  our  father 
Jacob,  who  gave  us  the  well,  and  drank  thereof 
himself,  and  his  children,  and  his  cattle  ?''  This 
question  discovered  her  entire  ignorance  of  Christ : 
for  he  was  far  greater  than  Jacob,  than  Abraham, 
than  angels,  yea,  than  all  the  hierarchy  of  angels, 
cherubim  and  seraphim  ;  he  was  very  and  eternal 
God.  Had  she  known  this  divine,  this  adorable 
personage,  she  would  have  been  overcome  with 
the  appearance  of  God  in  human  nature.  In  this 
ignorance,  however,  he  did  not  leave  her,  but 
said  to  her,  "  Whosoever  drinketh  of  this  water 
shall  thirst  again  :  but  whosoever  drinketh  of  the 
water  that  I  shall  give  him  shall  never  thirst.'' 

In  what  sense  may  it  be  said  that  he  shall  never 
thirst  ?  is  a  question  often  asked  by  the  lovers  of 
the  sacred  scriptures ;  to  which  I  reply, 

1.  That  they  who  are  made  acquainted  with 
the  grace  of  the  gospel,  and  feel  its  influence,  will 
never  thirst  with  that  vehement  desire  as  hereto- 
fore after  earthly  things.  The  power  of  religion 
in  the  heart,  will  cure  them  of  their  once  supreme 
attachment  to  the  things  of  the  world.     Or, 

2.  And  which  I  esteem  the  real  sense  of  our 
Lord  in  this  sentence,  "  they  shall  never  thirst," 


THE  WATER  OF  LIFE.  359 

is  this ;  that  they  who  drink  of  this  water  that 
Christ  gives  them,  shall  find  such  an  infinite  and 
inexhaustible  fullness  in  him,  that  they  shall 
never  find  the  least  deficiency  or  want.  If  there 
is  always  enough  in  him,  they  never  shall  feel  the 
pain  of  thirsting,  because  the  water  that  he  gives 
them  shall  be  in  them  a  well  of  water  :  if  so,  the 
soul  who  receives  it  will  never  know  any  want ; 
he  shall  drink  enough  for  time  and  eternity. 

On  the  last  Lord's  day,  I  mentioned  the  un- 
common excellency  of  this  passage.  My  design 
in  the  choice  of  it  is,  to  consider  a  number  of 
very  important  ideas  with  which  it  is  crowded ; 
such  as, 

I.  A  certain  communication  made  to  the  mind, 
compared  to  water. 

II.  That  this  water  is  given  by  Christ. 

III.  It  is  an  abiding  principle — "  it  shall  be  in 
him." 

IV.  It  is  a  vigorous  and  active  principle,  and 
of  heavenly  tendency — "  springing  up." 

V.  Its  issue — "  everlasting  life." 

I.  There  is  a  certain  communication  made  to 
the  mind,  compared  to  water.  *'  The  water  that 
I  shall  give  him." 

I  wish  this  idea  to  be  attended  to,  viz.  that 
there  is  something  communicated  at  the  time  of 
regeneration,  that  the  sinner  was  destitute  of  be- 
fore. It  is  something  totally  distinct  from  what 
such  person  before  had.  This  certain  some- 
thing has  been  called  grace,  a  new  heart,  a  right 
spirit,  a  being  created  in  Christ  Jesus  unto  good 
works.  The  most  common  term  used  by  Chris- 
tians, to  describe  it,  has  been  the  term  principle  . 


SBO  THE  WATER  OF  LIFE. 

thus  we  say,  a  principle  of  spiritual  life,  a  princi- 
ple of  holiness. 

Upon  strict  examination  of  the  term  priiiciplej 
I  confess  myself  much  in  favour  of  it,  because  it 
is  derived  from  a  word  that  signifies  the  begin- 
ning of  a  thing :  and  certainly  the  principle  of 
grace  is  the  beginning  of  the  divine  life  in  the 
soul.  When  this  water  is  given,  it  abides  in  the 
mind^  and  hence  springs  up  to  everlasting  life. 
It  is  from  the  moment  that  this  principle  is  com- 
municated to  the  heart,  that  the  conflict  with  sin 
commences ;  which  is  carried  on  till  the  believer 
obtains  a  complete  victory. 

I  now  proceed  to  examine  why  it  is  compared 
to  water.  "  The  water,"  saith  Christ,  "  that  I 
shall  give  him.'' 

1.  It  is  compared  to  water  because  of  its  free- 
ness.  What  more  free  than  water  ?  This  term 
then  is  fitly  chosen  to  represent  the  freeness  of 
divine  grace.  "  Ho,  every  one  that  thirsteth," 
says  Isaiah,  "  come  ye  to  the  waters,  and  he  that 
hath  no  money  :  come  ye,  buy  and  eat ;  yea. 
come,  buy  wine  and  milk  without  money,  and 
without  price."  A  beautiful  description  of  this 
water  :  it  is  to  be  had  without  money  and  with- 
out price.  The  whole  plan  of  salvation,  from 
eternity  to  eternity,  is  of  grace.  "  By  grace  are 
ye  saved,  through  faith ;  and  that  not  of  your- 
selves :  it  is  the  gift  of  God." 

2.  We  always  connect  the  idea  of  cleansing 
with  that  of  water.  So  it  is  with  this  water  that 
Christ  gives :  it  is  in  its  nature  holy,  and  always 
tends  to  holiness.  The  text  is  itself  full  proof  of 
this,  for  it  springeth  up  into  everlasting  Hfe  ;  this 
could  not  be  the  case  if  it  did  not  tend  to  holiness. 


THE  WATER  OF  LIFE.  361 

because  without  holiness  no  man  can  see  the 
Lord.  We  are  told  that  "  he  that  hath  this  hope 
in  him  purifieth  himself,  even  as  he  is  pure  ?*' 

3,  Water  is  perfectly  simple,  or  unmixed.  So 
is  the  water  of  life,  or  the  grace  that  is  communi- 
cated to  the  heart  at  the  time  of  regeneration. 
As  a  principle,  it  is  pure,  and  cannot  be  mixed 
with  any  other  thing.  Sin  and  grace  dwell  to- 
gether in  the  same  heart  ;  whence  ariseth  the 
conflict  we  have  repeatedly  mentioned  j  but  they 
cannot  be  blended  together.  Sin  will  be  sin  for- 
ever, and  grace  will  be  grace.  If  there  were  a 
possibility  of  their  being  mixed,  or  blended  to- 
gether, they  would  be  totally  changed,  and  lose 
their  specific  nature :  but  this  can  never  be  th« 
case ;  they  are,  and  ever  will  be,  infinitely  differ-- 
ent  in  their  nature  and  influence. 

In  the  dispensation  of  the  gospel  by  men,  we 
often  find  a  sad  mixture  of  grace  and  works ;  but 
the  principle  of  the  divine  life  itself  will  always 
maintain  its  own  nature,  however  some  persons 
corrupt  the  truth  of  salvation  by  grace  alone. 
They  may  corrupt  the  doctrine  of  grace,  but  they 
have  no  power  to  corrupt  the  water  which  Christ 
gives,  or  grace  itself,     I  remark, 

4.  That  water  is  absolutely  necessary  to  sustain 
life  ;  without  it,  all  animal  life  would  become  ex- 
tinct. So  it  is  with  the  grace  that  Christ  bestows. 
It  is  so  exactly  suited  to  the  sinner's  condition, 
that  without  it  he  must  be  lost  forever.  The 
doctrine  of  grace  is  the  only  foundation  of  the 
sinner's  hope  ;  and  the  principle  of  grace,  that 
alone  by  which  the  heart  is  changed,  and  the  sin- 
ner made  meet  for  heaven.  Christ's  work  for 
his  people,  and  his  work  in  them,  is  all  grace. 
2  X 


362-  tHE  WATER  OF  LIFE. 

5.  Water  is  a  common  blessing,  hence  but  lit- 
tle esteemed.  So  the  water  of  life,  or  salvation 
by  grace  alone,  is  much  neglected.  Mankind  are 
ready  to  say,  as  the  servant  said  to  Naaman,  "  If 
he  had  bid  thee  do  some  great  thing,  wouldest 
thou  not  have  done  it  ?''  Mankind,  in  unbelief^ 
would  rather  be  saved  by  works  than  by  grace  ; 
at  least,  by  both  together  ;  grace  making  up 
whatever  deficiency  they  might  imagine  in  their 
works.     We  observe, 

6.  That  under  certain  circumstances,  this  com« 
mon  blessing,  water,  rises  into  unspeakable  im- 
portance, and  appears,  as  to  the  body,  the  one 
thing  needful.  For  instance,  when  the  mariners 
at  sea  have  exhausted  their  stock,  and  can  pro- 
cure no  supply.  Death  stares  them  in  the  face. 
Then  they  learn  the  value  of  this  common  bless- 
ing, and  would  readily  give  all  they  possess  for  a 
cup  of  cold  water.  So  it  is  with  the  thirsty  trav- 
eller. The  riches  of  the  Indies,  the  best  wines 
are  nothing  compared  with  water  :  this  only  can 
save  life  ;  this  only  can  satisfy  thirst. 

So  it  is  with  the  grace  of  the  gospel.  When 
the  sinner  becomes  sensible  of  his  lost  condition, 
this  grace  rises  in  its  value,  in  his  esteem  :  noth- 
ing else  wdll  do  ;  nothing  else  will  calm  the  mind, 
and  give  it  hope  of  pardon  and  acceptance  with 
God.  This  is  the  case  too  with  the  behever, 
whose  soul  thirsts  for  the  living  God,  for  the  en- 
joyment of  his  love.  Without  his  gracious  pres- 
ence he  never  can  feel  satisfied.  Every  thing  else 
fails  of  satisfying  the  pious  soul.  His  language  is, 
"  Whom  have  I  in  heaven  but  thee  ?.  and  there  is 
none  upon  earth  that  I  desire  besides  thee  ?" 


THE  WATER  OF  LIFE.  36S 

II.  A  second  idea  in  the  text  is,  that  this  water 
as  given  by  Christ.  "  The  water,'^  said  he,  "  that 
I  shall  give  him."  Such  is  the  current  language 
of  the  sacred  scriptures.  "  My  sheep,"  said  he, 
"  hear  my  voice — and  I  give  unto  them  eternal 
life."  In  another  place  it  is  said,  "  that  I  should 
give  eternal  life  to  as  many  as  thou  hast  given 
me."  He  is  exalted  as  a  Prince  and  a  Saviour, 
"  to  give  repentance  to  Israel,  and  forgiveness  of 
sins."  I  need  not  add  to  thesfe  passages ;  they  all 
unite  in  establishing  this  truth,  that  Jesus  Christ 
is  the  giver  of  this  grace  that  begins  the  divine 
life  in  the  soul.  There  is  no  other  who  ought  to 
be  considered  as  the  source  of  spiritual  life.  Let 
Christ  then  have  all  the  glory.  It  is  given,  not 
purchased ;  it  is  bestowed  without  money  and 
without  price.  No  merit  in  the  creature ;  no 
consideration  of  goodness  ;  no  recommending 
qualifications. 

III.  We  pass  to  the  next  idea  in  the  text,  "  it 
shall  be  in  him  a  well  of  water,"  an  unfailing  and 
abiding  principle. 

1.  "A  well  of  water."  By  this  expression  we 
are  taught  its  plenitude  or  abundance.  Christ 
himself  is  the  fountain.  "  It  hath  pleased  the 
Father,  that  in  him  should  all  fullness  dwell ;" 
and  out  of  that  fullness  his  people  receive,  and 
grace  for  grace.  Remark,  this  well  of  water  is 
said  to  be  in  the  believer ;  but  it  is  derived  from 
Christ,  as  its  source. 

Out  of  the  well  of  Jacob  thousands  were  daily 
supplied :  but  that  well  would  have  been  cx^ 
hausted,  had  it  not  been  supplied  by  various 
springs.  "All  my  springs,"  said  David,  "  are  in 
thee."     So  the  grace  that  is  in  the  believer  would 


364?  THE  WATER  OF  I IFE. 

fail,  if  it  were  not  replenished  by  Christ.  He 
keeps  alive  this  heavenly  principle ;  he  supplies 
his  people  with  all  needful  grace  :  hence  they  are 
supported  under  every  temptation  and  affliction, 
and  hold  out  to  the  end.  "  My  grace,''  said  he 
to  Paul,  "  is  sufficient  for  thee."  "  The  Lord 
will  give  grace  and  glory  :  no  good  thing  will 
he  Vv^ithhold  from  them  that  walk  uprightly.'^ 

2.  It  is  an  abiding  principle  ;  "  it  shall  be  in 
him.''  The  lively  exercise  of  grace  may  be  lost, 
but  the  principle  itself  cannot  j  because  it  is  from 
Christ  at  first,  and  is  maintained  by  him  till  it 
shall  issue  in  glory.  Our  Lord  assures  us,  John 
X.  28.  that  he  gives  to  his  sheep  eternal  life,  and 
they  shall  never  perish.  He  hath  not  committed 
their  safe  keeping  into  their  own  handb  ;  but  he 
himself  is  engaged  to  keep  them  by  his  power, 
through  faith  unto  salvation. 

There  are  seasons  when  the  divine  life  seems  to 
be  almost  extinct ;  when  holy  exercises  of  love, 
hope,  joy,  &c.  are  languid.  Then  doubts  arise, 
and  the  person  is  ready  to  cast  away  his  confi- 
dence. Such  a  condition  is,  in  common,  the  ef- 
fect of  backsliding,  or  an  unbecoming  conduct ; 
against  which  Christians  ought  to  watch  and 
pray.  Such  was  the  sad  state  of  David,  Peter, 
and  others  :  but  how  melancholy  their  situation, 
on  such  occasions  !  They  wound  the  cause  of 
Christ ;  and  when  they  are  brought  back,  it  h 
with  brokenness  of  heart :  still  the  Lord  will  heal 
their  backslidings.  "  We  are  confident  of  this 
very  thing,"  says  Paul,  "  that  he  v.dio  hath  begun 
a  good  work  in  you,  will  perform  it  until  the 
day  of  Jesus  Christ." 

I  remark  here,  that  when  Christians  fall  into 
this  state  of  backsliding,  they  neither  have  evi- 


THE  WATER  OF  LIFE.  365 

dence  themselves,  nor  give  evidence  to  others, 
that  they  are  real  Christians  ;  and  we  cannot 
judge  but  according  to  evidence.  "  By  their 
fruit,"  said  Christ,  "  ye  shall  know  them."  It 
follows,  then,  that  such  persons,  though  they 
may  be  real  Christians,  do  not  enjoy  the  comforts 
of  religion,  but  are  in  a  state  of  uncertainty  as  to 
themselves,  and  are  unfruitful  in  the  Christian 
course. 

The  perseverance  of  the  saints  is  secured  by  the 
promises  of  Christ ;  by  the  ample  provision  he 
hath  made  in  the  plan  of  salvation  ;  by  all  the 
perfections  of  God — his  love,  power,  and  wisdom. 
"  Thou  wilt  keep  him  in  perfect  peace,  who^e 
mind  is  stayed  on  thee." 

IV.  I  shall  now  attend  to  the  next  idea  in  the 
text,  which  is,  that  the  water  that  Christ  gives,  is 
a  vigorous  and  active  principle,  and  always  tends 
to  heaven  :  "  springing  up  into  everlasting  life." 

The  activity  of  this  principle  is  seen  and  felt  in 
the  following  particulars  : — 

1.  In  fiying  to  Christ,  in  the  first  act  of  believ- 
ing.  The  sinner  leaves  every  thing  behind,  and 
flies  to  Christ ;  and  finds  it  to  be  the  liappiest 
moment  he  ever  knew.  He  looks  to  the  Lamb 
of  God,  who  taketh  away  the  sin  of  tlic  world. 

2.  It  springs  up  in  supreme  love  to  God  and 
Christ.  The  mind  is  impressed  with  the  beauty 
of  the  divine  character,  and  loves  it.  He  views 
Christ  as  the  brightness  of  the  Father's  glory,  and 
the  express  image  of  his  person  ;  hence  he  ap- 
pears altogether  lovely,  and  the  chief  among  ten 
thousands. 

3.  Hope  too  is  of  this  kind :  it  rises,  and  en- 
ters into  that  within  the  vail.     Hope  looks  up  in 


S66  THE  WATER  OF  LIFE. 

every  hour  of  trial.     It  is  as  an  anchor  to  the 
soul,  both  sure  and  stedfast, 

4.  This  principle  may  be  said  to  spring  up  in 
prayer,  in  every  time  of  need ;  whether  the  be- 
liever be  in  the  closet,  the  family,  the  church,  or 
in  the  common  walks  of  life.  Is  he  in  any  trial  ? 
In  a  moment  does  he  look  up  to  God  to  direct 
and  keep  him.  In  all  times  of  affliction  and  dis- 
tress he  thinks  of  the  Lord,  and  seeks  help  from 
him  only.  Is  he  in  darkness  of  mind  ?  He  flies 
to  the  oracles  of  God,  and  to  the  throne  of  grace. 
Is  he  burdened  with  the  body  of  sin  ?  He  looks 
to  Jesus,  as  the  fountain  opened  to  wash  in  for 
sin  and  uncleanness.  Is  he  longing  for  holiness  ? 
He  flies  to  Jesus,  that  he  may  be  made  unto  him 
wisdom,  righteousness,  sanctification  and  redemp- 
tion. The  believer's  life  of  faith  is  described  in  a 
beautiful  manner  by  Paul,  in  his  epistle  to  the 
Hebrews,  by  "  looking  to  Jesus.'' 

5.  This  divine  principle  springs  up  in  desires 
after  the  glory  of  God,  the  salvation  of  sinners, 
and  in  love  to  the  brethren,  or  to  all  vrho  love 
our  Lord  Jesus  Christ  in  sincerity  and  truth ;  in 
love  to  all  the  ordinances  and  institutions  of 
Christ,  and  in  general  to  the  whole  of  the  divine 
law. 

In  a  word — There  is  a  tendency  of  heart  to 
God,  in  all  to  whom  Christ  gives  this  water  of 
life.  It  came  from  him,  and  it  tends  to  him.  It 
is  divine  in  its  nature,  and  heavenly  in  its  ten- 
dency. It  is,  as  a  principle  in  the  heart,  glory 
besfun  here,  to  be  consummated  in  heaven.  Even 
in  the  hours  of  darkness  and  lukewarmness  it 
springs  up,  because  it  can  find  nothing  in  the 
universe  to  satisfy  the  soul,  but  God.     It  ascends 


THE  WATER  OF  LIFE.  367 

in  groans,  and  cries,  and  tears,  when  God  is  ab- 
sent,  or  hath  hid  his  face  from  the  Christian. 
Return,  says  he,  return,  O  God  of  love,  and  grant 
to  me  thy  life-giving  presence. 

In  the  hour  of  death,  on  the  dying  pillow,  the 
believer  looks  up  to  God,  saying.  To  whom  caa 
I  flee  for  succour,  but  to  thee  ?  Like  the  proto- 
martyr,  looking  up  stedfastly  into  heaven,  he 
cries.  Lord  Jesus,  receive  my  spirit. 

V.  We  come  now  to  our  last  particular,  which 
was,  to  show  the  final  issue  of  this  heavenly  prin- 
ciple, which  is  "  everlasting  life." 

Everlasting  life,  my  brethren  !  What  an  ex- 
pression !  How  full  of  meaning !  how  full  of 
comfort !  It  comprehends  all  the  happiness  that 
the  godly  shall  enjoy  forever,  in  the  immediate 
presence  of  God  and  of  the  Lamb.  "  In  thy 
presence,"  says  David,  "  is  fullness  of  joy  ;  at 
thy  right  hand  there  are  pleasures  for  evermore.'* 
Compare  the  text  with  the  following  words  of 
the  psalmist,  and  you  will  find  they  perfectly 
agree — "  The  Lord  will  give  grace  and  glory  :  no 
good  thing  will  he  withhold  from  them  that  walk 
uprightly." 

REFLECriONS. 

1.  How  invaluable  is  this  living  water,  which 
Christ  gives  ?  What  an  astonishing  change  is  ef- 
fected by  it,  in  the  depraved  heart  ?  There  is 
something  communicated  at  the  time  of  regene- 
ration, that  is  entirely  new  :  hence  Paul  says,  "  If 
any  man  be  in  Christ,  he  is  a  new  creature." 
The  soul  thirsts  no  more  for  the  pleasures  of  sin, 
but  is  all  swallowed  up  in  God. 


5GS  THE  WATER  OF  LIFE. 

2.  Let  us  examine  ourselves,  whether  we  hav^ 
any  evidence  that  we  have  received  this  water  of 
life.  This  may  be  principally  determined  by  the 
effects  which  it  is  said  to  produce.  "  Whosoever 
drinketh  of  the  water  that  I  shall  give  him,  shall 
never  thirst."  Do  we  thirst  after  the  riches, 
honours,  or  pleasures  of  this  world,  as  we  once 
did  ?  Do  we  feel  a  keener  and  more  ardent  relish 
for  the  empty  enjoyments  of  time,  than  for  the 
substantial  enjoyments  of  religion  ?  Do  we  look 
more  for  our  happiness  to  things  which  are  tern- 
poral  and  seen,  than  to  those  which  are  unseen 
and  eternal  ?  Can  any  thing  satisfy  us,  while  God 
withholds  his  love  ?  If  our  hearts  at  once  put  a 
negative  upon  these  questions,  we  have  reason  to 
hope  that  Christ  has  given  us  of  this  living  water. 

3.  If  this  principle  springs  up  to  everlasting 
life,  it  follows,  that  all  the  unregenerate  are  under 
the  influence  of  a  principle  entirely  distinct  from 
this,  even  disaffection  to  things  of  a  divine  nature. 
Instead  of  having  holy  desires  springing  up  to 
God,  they  do  not  like  to  retain  him  in  their 
thoughts.  They  are  of  the  earth,  earthy.  In- 
stead of  having  their  affections  placed  on  the 
things  that  are  above,  where  Christ  sitteth  at  the 
right  hand  of  God,  they  are  all  placed  on  things 
on  the  earth.  They  are,  of  course,  strangers  to 
that  sweet  peace  there  is  in  believing,  to  that  hap- 
piness and  contentment  which  results  from  drink- 
ing freely  of  the  water  of  life. 

4.  How  awful  is  your  condition,  sinners,  who 
remain  in  unbelief.  You  who  remain  secure,  are 
to  this  moment  hardening  your  hearts  against  the 
Saviour.  You  now  hear  of  the  water  of  life  with 
the  utmost  indifference :  but  remember,  sinners. 


THE  WATER  OF  LIFE.  S69 

the  time  will  comc^  when  you  will  find  yourselves 
miserable  without  it.  It  can  be  had  no  where 
else  but  in  Christ ;  he  gives  it,  and  gives  it  freely, 
to  every  thirsty  soul. 

Are  there  any  here  present  who  thirst  for  the 
w^aters  of  life  ?  then  hear  the  gracious  voice  of 
the  Saviour.  "  In  the  last  day,  that  great  day  of 
the  feast,  Jesus  stood  and  cried,  saying,  If  any 
man  thirst,  let  him  come  unto  me  and  drink.'* 
To  the  same  import  are  those  precious  words  on 
the  last  page  of  your  Bible,  with  which  I  close. 
"  And  the  Spirit  and  the  bride  say.  Come.  And 
let  him  that  heareth  say,  Come.  And  let  him 
that  is  athirst  come.  And  whosoever  will,  let 
him  take  the  water  of  life  freelv."     Amen. 


2  y 


SERMON      XX.* 

THE  LAST  WORDS  OF  CHRIST  TO  HIS  DISCIPLES. 


LUKE,  xxiv.  44—53. 
^nd  he  said  unto  theniy  These  are  the  ivords  nvhtch  I  spake  unto  yoUf 
'while  I  nvas  yet  nvith  youy  that  all  things  must  be  fulfilled  ivhich 
luere  ivritten  in  the  law  of  Moses,  and  in  the  prophets,  and  in 
the  Psalms,  concerning  me.  Then  opened  he  their  understandings^ 
that  they  might  understand  the  scriptures,  and  said  unto  them^ 
Thus  it  is  written,  and  thus  it  behoved  Christ  to  suffer,  and  t» 
rise  from  the  dead  the  third  day  :  and  that  repentance  and  remis- 
sion of  sins  should  be  preached  in  his  name  among  all  nations ^  be- 
ginning at  yerusalein.  And  ye  are  witnesses  of  these  things. 
And,  behold,  I  send  the  promise  of  my  Father  upon  you  :  but 
tarry  ye  in  the  city  cf  Jerusalem,  until  ye  be  endued  with  power 
from  on  high.  And  he  led  them  out  as  far  as  to  Bethany  ;  and 
he  lifted  up  his  hands,  and  blessed  them.  And  it  came  to  pass^ 
while  he  blessed  them,  he  was  parted  from  them,  and  carried  up 
into  heaven.  And  they  worshipped  him,  and  returned  to  jferu- 
salem  with  great  joy  ;  and  were  continually  in  the  temple,  prais- 
ing and  blessing  God,     Amen, 

With  the  passage  now  read  to  you,  I 
concluded  the  discourse  the  last  Lord's  day.  But 
we  had  not  time  then  to  introduce  those  obser- 
vations that  it  naturally  suggests.  It  is  too  im- 
portant not  to  engage  the  pleasing  attention  of 
this  assembly. 

You  observe,  that  the  text  contains  our  Lord's 
last  address  to  his  disciples  after  his  resurrection. 
He  had  first  appeared  to  the  women,  then  to  the 

*  Delivered  Lord's  day,  February  az,  1807,  being  the  last 
sermon  which  Dr.  Stillman  preached. 


THE  LAST  WORDS  OF  CHRIST.  371 

two  disciples,  and  on  the  present  occasion  they 
were  all  together.  To  them  he  gave  the  fullest 
evidence  that  he  was  their  Lord  who  had  been 
crucified.  "  These  are  the  words,'*  said  he, 
"  which  I  spake  unto  you  while  I  was  yet  with 
you,  that  all  things  must  be  fulfilled  which  were 
written  in  the  law  of  Moses,  and  in  the  prophets, 
and  in  the  Psalms  concerning  me."  He  here  stamps 
divine  authority  on  the  writings  of  Moses,  the 
prophets,  and  the  Psalms.  The  things  they  liad 
said  concerning  him,  he  had  particularly  ex- 
pounded to  the  two  disciples  on  their  way  to  Em- 
maus. 

As  he  had  just  referred  them  to  the  testimony 
of  Moses,  and  the  prophets,  and  the  Psalms,  it  is 
added,  "  Then  opened  he  their  understandings, 
that  they  might  understand  the  scriptures."  Their 
minds  had  been  much  perplexed  after  their  Lord's 
crucifixion  ;  and  they  knew  not  what  judgment 
to  form  of  these  dark  and  painful  events.  But 
now  he  opened  their  understandings,  removed 
their  doubts  and  ignorance,  and  fully  satisfied 
them  that  it  "  behoved  him  to  suffer,  and  to  rise 
again  from  the  dead.  And  that  repentance 
and  remission  of  sins  should  be  preadied  in  liis 
name,  among  all  nations,  beginning  at  Jerusa- 
lem." 

These  words  are  the  commission  Christ  gave 
to  his  first  preachers,  a  little  before  he  left  the 
world.  Another  of  the  evangelists  expresseth 
himself  thus  :  "  All  power  in  heaven  and  in  eartli 
is  given  unto  me ;  go  ye  therefore,"  because  I 
have  all  power  to  send  you,  to  supp(^rt  you,  and 
to  make  you  successful.  It  follows,  '•  into  all  the 
world,  and  preach  the  gospel  to  every  creature." 


372  THE  LAST  WORDS  Of 

In  these  last  words  of  Christ,  we  observe  the  fol- 
lowing particulars. 

1.  That  Jesus  Christ,  as  the  Head  of  the 
church,  had  unlimited  authority  to  send  forth 
these  men  to  preach  the  gospel.  This  observa- 
tion will  be  readily  admitted. 

2.  We  have  in  the  commission,  the  subject 
matter  of  their  ministry.  "Preach  the  gos- 
pel," says  one  evangehst,  "Preach  repentance 
and  remission  of  sins  in  the  name  of  Christ,*' 
says  another.  We  hence  learn,  that  by  the  gospel 
we  are  to  understand  repentance  and  remission 
of  sins  in  the  name  of  Christ. 

These  men  had  no  right  to  go,  till  he  sent 
them  ;  nor  were  they  at  liberty  to  preach  any 
thing  to  the  people  but  what  they  had  received 
in  charge  from  Christ.  They  were  to  deliver 
the  truths  that  Christ  had  taught  them,  and  not 
the  inventions  of  men.  The  sum  of  their  mini- 
stry, we  see,  was  repentance  and  remission  of  sins 
in  the  name  of  Christ.  Which  comprehends  the 
following  particulars. 

(1.)  Repentance.  This  implies  guilt  on  the 
part  of  the  sinner.  That  he  is  a  transgressor  of 
the  law,  and  under  its  curse  ;  that  he  is  incapable 
of  obtaining  the  pardon  of  his  sins  by  any  exer- 
tions of  his  own  ;  that  it  is  his  incumbent  duty 
to  repent  and  to  abhor  himself  in  dust  and  ashes. 
For  God  commands  all  men  every  where  to  re- 
pent. It  is  also  his  duty  from  the  nature  of 
things. 

It  implies,  that  sorrow  for  sin  as  against  God 
is  connected  with  remission  of  sins.  '  Such  sor- 
row only  constitutes  true  repentance  ;  or  that 
repentance  that  shall  not  be  repented  of.     This  is 


CHRIST  TO  HIS  DISCIPLES.  37^ 

quite  distinct  from  that  sorrow  for  sin  that  aris- 
cth  from  a  fear  of  misery.  The  former  is  an 
evangelical,  the  latter  merely  a  natural  exercise  of 
heart. 

It  hath  been  said,  there  is  a  connexion  between 
repentance  and  remission  of  sins.  There  is  a  con- 
nexion of  purpose.  When  the  plan  of  redemp- 
tion was  devised,  this  connexion  was  established. 
Hence  it  hath  been  plainly  and  repeatedly  declar- 
ed in  the  sacred  scriptures.  "  Except  ye  repent,"' 
said  Christ  to  the  Jews,  "ye  shall  all  likewise 
perish."  lie  assures  us,  that  he  "  came  not  to 
call  the  righteous,  but  sinners  to  repentance." 
The  apostles  continually  preached  the  doctrine  of 
repentance  to  sinner.%  as  connected  with  forgive- 
ness. 

There  is  a  connexion  of  fitness.  It  is  fit  that 
the  sinner  should  realize  his  sinful  and  guilty 
condition,  before  he  have  a  sense  of  remission  of 
sins.  It  is  highly  fit,  that  he  siiould  reaHze  his 
misery,  before  he  will  either  wish  for,  or  receive 
the  remedy.  "The  whole  need  not  a  physician, 
but  they  who  are  sick." 

We  are  also  taught  by  our  Lord,  that  repent- 
ance ought  to  be  preached  to  mankind  bejfore  re- 
mission of  sins.  Paul's  manner  of  preaching  lie 
hath  taught  us  in  his  written  epistles.  "  Know- 
ing the  terror  of  the  Lord,  v/e  persuade  men." 
That  is,  knowing  that  all  men  have  sinned  and 
are  exposed  to  the  wrath  to  come,  we  persuade 
men  that  such  is  their  awful  condiilon.  When 
they  are  brought  to  realize  this  as  their  condition, 
they  will  cry  out  for  pardon.  "  We  persuade 
men,"  says  Paul,  that  there  is  remission  of  jiins, 
but  not  for  any  impenitent  sinner  as  tuch.     To 


'^74  THE  LAST  WORDS  OF 

such,  the  language  of  the  Spirit  of  God  is,  "  Ex^ 
cept  ye  repent,  ye  shall  all  likewise  perish."  "  He 
that  confesseth  and  forsaketh  his  sins,  shall  find 
mercy,"  and  none  but  such.  There  are  many 
persons  who  content  themselves  with  confessing 
sin,  who  return  to  their  former  conduct  as  soon 
as  a  temptation  offers.  Such  make  it  evident  that 
they  have  no  true  repentance,  but  are  in  the  gall 
of  bitterness,  and  bond  of  iniquity. 

(2.)  The  doctrine  of  remission  of  sins,  natur- 
ally implies  not  only  the  guilt  of  the  sinner,  but 
his  sense  of  it.  To  such  a  convinced  sinner,  it 
will  be  good  news,  that  there  is  redemption 
througli  the  blood  of  Christ,  even  the  forgiveness 
of  sins.  It  was  so  with  Peter's  hearers,  when 
they  cried,  "  What  shall  we  do  to  be  saved  ?" 
Such,  Christ  assured  us  would  be  the  office  of  the 
Holy  Ghost.  "  And  when  he  is  come,  he  shall 
reprove  the  world  of  sin,  of  righteousness,  and  of 
judgment." 

Repentance  and  remission  of  sins,  are  the  two 
main  parts  of  the  apostolic  ministry.  These  two, 
with  the  various  truths  connected  with  them, 
comprehend  all  the  other  parts.  Under  the  arti- 
cle of  repentance  is  comprehended  every  thing 
that  belongs  to  depravity  ;  under  remission,  every 
thing  that  belongs  to  the  sinner's  acceptance  with 
God. 

You  observe,  that  Christ  taught  his  apostles  to 
begin  their  ministry  at  Jerusalem.  Notwith- 
standing the  inhabitants  of  that  city  had  been  re- 
markably  wicked,  had  abused  his  person,  contemn- 
ed his  doctrines  and  miracles,  and  had  put  him 
to  death  ;  yet  he  commanded  his  ministers  to  go 
first  to  that  people  with  the  good  news  of  remis- 


CHRIST  TO  HIS  DISCIPLES.  S?^ 

sion  of  sins  for  penitent  sinners  :  even  those 
very  pxersons  w^ho  had  imbrued  their  hands  in  his 
blood.  Such  was  his  mercy  and  condescension 
to  guilty  men.  In  this  his  conduct,  he  hath 
taught  us  to  return  good  for  evil,  and  to  forgive 
our  worst  enemies. 

But  these  were  not  the  only  reasons  why  he 
commanded  them  to  begin  their  ministry  at  Je- 
rusalem, that  he  might  teach  them  to  return 
good  for  evil,  and  to  forgive  their  enemies  ;  but 
he  had  some  in  that  city,  whom  he  designed  to 
call  by  his  grace.  This  appeared  to  be  the  case 
by  the  instances  of  conversion  that  took  place 
under  their  preaching.  In  that  city  was  the  mi- 
raculous effusion  of  the  Holy  Ghost,  the  conver- 
sion of  the  three  thousand  on  the  day  of  Pente- 
cost, and  the  gathering  of  the  first  Christian 
church  after  Christ's  resurrection,  the  mother  of 
all  churches  that  were  gathered  in  following  ages 
at  different  places. 

Christ  adds  in  the  next  verse,  "  For  ye  are  wit- 
nesses of  these  things ;"  meaning  of  his  life  and 
death,  and  especially  of  his  resurrection. 

He  had  given  them  the  fullest  evidence  of  this 
fact  by  appearing  to  the  women  at  the  sepulchre ; 
to  Simon  ;  to  the  two  disciples  when  on  their  way 
to  Emmaus  ;  after  that,  the  same  evening  to  the 
whole  company  of  his  disciples,  to  whom  he 
shewed  his  hands  and  his  feet,  and  before  whom 
he  did  eat. 

Here  remark,  he  gave  them  all  the  proofs  they 
could  desire,  for  this  reason,  that  they  were  to 
be  witnes'^es  of  these  thins^s.  A  witness  ouirht 
to  be  satisfied  himself  of  the  truth  of  the  fict  he 
is  to  testify  to  others,  especially  in  a  case  of  such 


576  THE  LAST  V/ORDS  OF 

extraordinary  nature  as  that  of  a  person's  being 
alive,  who  was  crucified  a  short  time  before.  A 
case  too  on  which  every  thing  depended  with  re- 
spect to  themselves,  as  well  as  others.  All  their 
faith,  and  hope  of  pardon  and  eternal  life,  depended 
on  it.  No  event  that  had  taken  place  while  they 
had  been  in  the  world,  was  of  such  vast  impor- 
tance to  them  as  this,  nor  of  such  infinite  mo- 
ment to  the  children  of  men.  This  we  know  to 
be  true  from  what  hath  taken  place  at  different 
times  and  in  various  places. 

It  was  necessary  that  the  disciples  or  first 
Christians  should  have  the  most  satisfactory  evi- 
dence of  our  Lord's  resurrection,  because  man- 
kind are  naturally  opposed  to  Christianity,  and 
slow  of  heart  to  believe. 

It  might  have  been  expected  that  the  story  of 
his  resurrection  would  be  ridiculed  by  unbeliev- 
ers in  general.  This  v/as  the  case.  But  the 
apostles  were  qualified  in  every  respect  for  their 
w^ork,  let  the  opposition  be  ever  so  great,  that 
mankind  could  make  against  them.  Their  extra- 
ordinary qualifications  for  the  w^ork  are  mention- 
ed in  the  44th  verse.  "  And  behold,  I  send  the 
promise  of  my  Father  upon  you  ;  but  tarry  ye  in 
the  city  of  Jerusalem,  until  ye  be  endued  with 
power  from  on  high."  I  shall  return  to  the  con- 
sideration of  this  promise  of  the  Father,  after  we 
have  remarked  on  the  following  verses.  "  And 
he  led  them  out  as  far  as  to  Bethany,"  a  village  at 
the  foot  of  Mount  Olivet,  almost  two  miles  from 
Jerusalem.  When  there,  "  he  lifted  up  his  hands 
and  blessed  them  ;  and  it  came  to  pass,  while  he 
blessed  them,"  in  the  very  act,  "  he  was  parted 
from  them,  and  carried  up  into  heaven;" 


CHRIST   TO  HIS  DISCIPLES.  377 

Here  we  have  arother  very  important  event 
in  the  history  of  Jesus  ;  his  ascension  to  heaven. 
He  was  carried  up  in  their  sight,  in  the  very  act 
of  blessing  them.  The  disciples  were  at  no  loss 
to  determine  whither  he  was  gone,  for  they  saw 
him  go  up,  and  a  cloud  received  him  out  of  their 
sight.  In  this  case  there  was  nothing  left  for 
conjecture.  His  ascension  was  a  matter  of  noto- 
riety. All  his  disciples  then  with  him  at  Bethany 
beheld  him  in  his  ascension  ;  and  might  recollect 
that  he  had  said  on  a  certain  occasion,  "  I  ascend 
to  my  Father,  and  to  your  Father ;  to  my  God, 
and  to  your  God."  It  is  added,  "  And  they  wc>r- 
shipped  him,  and  returned  to  Jeru^aiem  with  ex- 
ceeding great  joy  ;  and  were  conii?mally  in  the 
temple,  praising  and  blessing  God." 

They  worshipped  him  as  very  God.  As  him 
who  had  left  the  Father  and  come  into  the  world, 
and  having  now  finished  his  work,  he  again  left 
the  world  and  went  to  the  Father.  From  this 
solemn  scene,  they  "  returned  to  Jerusalem  with 
exceeding  great  joy/' 

The  natural  and  important  question  that  aris- 
cth  from  the  last  sentence,  is.  why  w^ere  they  fill- 
ed with  exceeding  great  joy  ?  I  answer,  because 
he  had  blessed  them  in  the  moment  of  his  leaving 
them.     This  blessing  consisted, 

1.  In  full  proof,  that  he  was  the  Christ  who 
had  been  crucified.  They  were  delivered  from 
all  doubt  or  uncertainty  ;  they  were  blessed  with 
unwavering:  confidence  in  him  for  time  and  eter^ 
nity  ;  they  were  therefore  happy  ;  and  the  more 
so  at  this  time,  because  a  little  before  they  had 
been  greatly  depressed.  Oh,  how  happy  the  ^oul 
when  doubts  are  banished  !  "  Hope  thou  in  God," 
2  z 


378  THE  LAST  WORDS  OF 

said  David,  "  for  I  shall  yet  praise  him  for  the 
help  of  his  countenance." 

2.  This  blessing  consisted  farther,  in  being 
eye-witnesses  of  his  ascension.  The  pain  we  feel 
in  parting  with  a  friend,  is  greatly  assuaged  by 
the  prospect  of  his  being  happy.  Christ  had  told 
his  disciples  that  it  was  expedient  for  them, 
that  he  should  go  away.  "  But,"  said  he,  "  be- 
cause I  have  said  these  things  unto  you,  sorrow 
hath  filled  your  hearts."  They  had  witnessed 
his  unparalleled  sufferings  on  Calvary ;  and  al- 
though he  had  triumphed  over  death  and  the 
grave,  and  cheered  their  hopes  by  his  resurrec- 
tion, it  does  not  appear  that  they  indulged  the 
expectation  of  his  continuance  with  them.  If  he 
must  leave  them,  what  greater  satisfaction  could 
they  possibly  have,  than  to  be  with  him  to  the 
last,  to  receive  his  benediction,  and  to  see  him 
ascend  ? 

3.  It  also  consisted  in  the  clear  and  enlarged 
views  he  had  given  them  of  the  writings  of  Mo- 
ses, the  prophets,  and  the  Psalms.  He  opened 
their  understandings,  that  they  might  understand 
the  scriptures.  What  increase  of  knowledge,  and 
what  increase  of  joy  were  they  blessed  with  on 
this  occasion.  You  know.  Christians,  that  your 
hearts  have  often  burned  within  you  whilst  Christ 
by  his  Spirit  has  opened  to  you  the  scriptures, 
and  talked  to  you  by  the  way.  "  Ye  shall  know 
the  truth,"  said  Christ,  "  and  the  truth  shall 
make  you  free."  Happy  disciples  !  to  have  a  di- 
vine teacher.  How  great  the  blessing !  How 
great  the  joy  ! 

4.  They  were  blessed  with  his  gracious  assur- 
ance that  he  would  send  the  promise  of  his  Fa- 


CHRIST  TO  HIS   DISCIPLES.  379 

ther  upon  them,  and  that  they  should  be  endued 
with  power  from  on  high. 

The  promise  of  his  Father,  designs  the  promise 
of  the  Holy  Ghost,  mentioned  in  the  Old  Testa- 
ment repeatedly.  Isa.  lix.  21.  The  Lord  Jdio- 
vah  here  promises  Christ  as  Mediator,  in  these 
words :  "  My  Spirit  that  is  upon  thee,  and  my 
words  which  I  have  put  in  thy  mouth,  shall  not 
depart  out  of  thy  mouth,  nor  out  of  the  mouth 
of  thy  seed,  nor  out  of  the  mouth  of  thy  seed's 
seed,  saith  the  Lord,  from  henceforth  and  for- 
ever." See  John  xiv.  1 6,  I  ?.  "  And  I  will  pray 
the  Father,  and  he  shall  give  you  another  Com- 
forter, that  he  may  abide  with  you  forever  ;  even 
the  Spirit  of  truth,  whom  the  world  cannot  re- 
ceive, because  it  seeth  him  not,  neither  knoweth 
him  ;  but  ye  know  him,  for  he  dwelleth  with 
you,  and  shall  be  in  you." 

On  the  day  of  pentecost  this  promise  was  ful- 
filled. Acts  ii.  "  And  when  the  day  of  pente- 
cost was  fully  come,  they  were  all  with  one  accord 
in  one  place.  And  suddenly  there  came  a  sound 
from  heaven  as  of  a  rushing  mighty  wind,  and  it 
filled  all  the  house  where  they  were  sitting.  And 
there  appeared  unto  them  cloven  tongues,  like  as 
of  fire,  and  it  sat  upon  each  of  them.  And  tliey 
were  all  filled  with  the  Holy  Ghost,  and  began 
to  speak  with  tongues,  as  the  Spirit  gave  them 
utterance."  The  effects  were  astonishing.  Won- 
drous things  were  done  by  the  ministry  of  the 
apostles,  and  great  indeed  was  the  success  of  the 
gospel.  They  were  now  endued  with  power 
from  on  high,  that  is,  from  heaven  ;  and  hence 
their  enemies  could  not  resist  the  wisdom  and 
power  by  which  they  spake. 


580  TPIE  LAST  WORDS  OF 

From  that  day  to  this,  the  Holy  Ghost  has  at 
different  times  wrought  wonders  by  the  gospel, 
in  the  hands  of  those  whom  the  Lord  hath  sent 
forth  to  preach  it  to  the  world. 

In  the  first  age  the  apostles  had  a  power  to 
work  miracles,  and  by  them  to  confirm  their  own 
authority  to  preach,  and  the  doctrines  they  deliv- 
ered. With  this  power  they  went  forth,  in  the 
name  of  Jesus. 

In  the  words  of  an  animated  French  preacher, 
I  will  close  this  part  of  the  subject. 

"  Imagine  these  venerable  men  addressing  their 
adversaries  on  the  day  of  the  Christian  pentecost 
in  this  language : — '  Ye  refuse  to  believe  us  on 
our  depositions  ;  five  hundred  of  us  ye  think  are 
enthusiasts  ;  or  perhaps  ye  think  us  impostors,  or 
take  us  for  madmen.  But  bring  out  your  sick, 
present  your  demoniacs,  fetch  hither  your  dead  ; 
let  all  nations  send  us  some  of  their  inhabitants  : 
we  will  restore  hearing  to  the  deaf,  and  sight  to 
the  blind  ;  we  will  make  the  lame  to  walk ;  we 
will  cast  out  devils,  and  raise  the  dead.  We  pub- 
licans, we  illiterate  men,  we  tent-makers,  we  fish- 
ermen, we  will  discourse  with  all  the  people  of 
the  world  in  their  own  languages.  We  will  ex- 
plain prophecies,  develop  the  most  sublime  mys- 
teries, teach  you  notions  of  God,  precepts  for  the 
conduct  of  life,  plans  of  morality  and  religion, 
more  extensive,  more  sublime  and  advantage- 
ous, than  those  of  your  priests  and  philosophers, 
yea,  than  those  of  Moses  himself.  We  will  do 
more  still;  we  will  communicate  those  gifts  to 
you."* 

*  Saurin's  Sermons,  Vol.  II.  Ser.  viif. 


CHRIST  TO  HIS  DISCIPLES.  381 

All  these  things  they  were  enabled  to  do,  after 
they  were  endued  with  power  from  on  high,  i.  e. 
after  the  descent  of  the  Holy  Ghost.  Even  their 
enemies  confessed  it,  though  they  could  not  ac- 
count for  their  extraordinary  and  miraculous 
power. 

The  following  reflections  must  close  the  subject. 

1.  Christ's  resurrection  from  the  dead,  and 
ascension  to  glory,  has  explained  many  of  the 
types  and  prophecies  of  the  Old  Testament,  which 
before  were  enveloped  in  great  darkness.  The 
doctrine  of  the  resurrection,  which  but  glimmered 
in  the  writings  of  Moses  and  the  prophets,  now 
shone  with  an  irresistible  effulgence.  Christ  had 
risen,  and  become  the  first  fruits  of  them  that 
slept.  The  gates  of  death  were  henceforth  un- 
barred to  the  believer. 

Christ's  vibible  ascension  to  heaven,  was  also  a 
most  consoling  proof  to  the  disciples,  that  he  was 
gone  to  appear  in  the  presence  of  God  for  them  : 
that  he  would  never  abandon  his  cause,  nor  his 
faithful  followers  ;  but  that  he  would  eniploy  his 
all-prevalent  advocacy  for  them,  when  seated  at 
his  Father's  right  hand. 

2.  The  success  of  the  gospel,  at  every  period, 
is  the  effect  of  what  Christ  promised  should  take 
place  after  his  ascension,  i.  e.  the  gift  of  the  Holy 
Ghost.  This  promise  was  remarkably  fulfilled 
on  the  day  of  pentecost.  What  incontestable 
proof  was  here  exhibited,  that  Jesus  had  entered 
into  "heaven  itself;"  and,  "being  by  the  right 
hand  of  God  exalted,  and  having  received  of  the 
Father  the  gift  of  the  Holy  Ghost,  he  shed  forth 
,tjiat  which  thev  then  saw  and  heard."     The  same 


58«  THE  LAST  WORDS  OF  CHRIST. 

divine  influence  succeeds  the  preaching  of  the 
gospel,  and  makes  it  effectual  to  the  conversion 
of  sinners,  in  the  day  in  which  we  live.  This 
influence  will  be  continued,  till  the  plan  of  grace 
is  accomplished,  and  all  Christ's  ransomed  people 
are  gathered  in. 

3.  We  hence  learn,  that  when  our  understand- 
ings are  opened  to  understand  the  scriptures ;  to 
see  the  exact  agreement  between  type  and  anti- 
type, between  prophecies  and  events  j  to  see  them 
all  pointing  to  Jesus,  and  centering  in  him  ;  our 
hearts  grow  warm,  and  glow  with  sacred  love. 
When  he  condescends  to  talk  with  us  by  the  way, 
or  to  meet  us  in  his  ordinances,  like  the  disciples 
of  old,  we  worship  him,  and  return  with  great 
joy.  He  is  now  gone  to  prepare  a  place  for  us, 
and  has  said,  "  I  will  come  again  and  receive  you 
to  myself;  that  where  I  am  there  ye  may  be  also, 
to  behold  my  glory.''  Then  shall  we  meet  in  his 
temple  above,  and  be  continually  employed  in 
praising  and  blessing  God,  forever  and  ever. 
Amen. 


f  I  N  I  s. 


jhe  following  is  the  List  of  other  Sermons y  ^c.  published  by 
the  Author y  but  not  included  in  this  Volufne, 

A  SERMON  on  the  repeal  of  the  Stamp  Act,  1766. 

A  Sermon  on  the  character  of  a  good  soldier  :  delivered  before  the 
Ancient  and  Honourable  Artillery  Company  in  Boston,  June  4, 
1770. 

Substance  of  a  Sermon,  delivered  at  the  ordination  of  Rev.  Sam- 
uel Shepard,  in  Stratham,  New  Hampshire,  Sept.  25,  T771. 

A  Sermon  on  the  death  of  Hon.  Samuel  Ward,  Esq.  member  of 
the  Continental  Congress,  from  Rhode  Island,  and  delivered  be- 
fore that  body  in  Philadelphia,  March  26,  1776. 

A  Sermon  on  the  General  Election  in  Massachusetts,  May  26,  1779. 

A  Sermon  on  Charity,  preached  before  the  most  Ancient  and  Hon- 
ourable Society  of  Free  and  Accepted  Masons  in  Charlestovvn, 
June  24,  1785. 

An  Oration  delivered  to  the  inhabitants  of  the  town  of  Boston, 

July  4»  1789- 
A  Sermon  on  the  death  of  Nicholas  Brown,  Esq.  of  Providence, 

(R.  I.)  May  31,  1791. 
A  Sermon  on  the  French  Revolution,  preached  on  the  annual  State 

Thanksgiving  Day,  Nov.  20,  179^. 
A  Sermon  on  the  ordination  of  the  Rev.  Stephen  Smith  Nel- 
son, preached  in  Boston,  Sept.  ij,  1797. 
A  Sermon  on  the  National  Fast  Day,  April,  1799. 
A  Sermon  on  the  death  of  George  Washington,  late  President 

of  the  United  States  of  America,  1800. 
A  Sermon  on  the  opening  of  the  New  Baptist  Meeting  House  in 

Charlestown,  May  12,  1801. 
A  Sermon  on  the  first  anniversary  of  the  Boston  Female  Asylum, 

Sept.  5,  1802. 
A   Sermon   on  the   ordination    of  Rev.  Thomas    "Waterman, 

Charlestown,  October  7,  1801. 
A  Sermon  on  the  first  anniversary  of  the  Massachusetts  Baptist 

Missionary  Society,  May  25,  1803. 
A  Sermon  on  the  death,  and  preached  at  the  funeral,  of  Rev.  Hez- 

EKiAH  Smith,  D.  D.  of  Haveihill,  January  31,  1805. 


